the Tetragrammaton appears twice in this verse, leading Jehovah's Witnesses and certain Jewish scholars to conclude that belief in a singular (and therefore indivisible) supremely powerful God is essential to the Shema. Matthew 26:39 In Jesus prays with a distinction between God and himself, "O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.". John 1:1 In John 1:1 there is a distinction between God and the Logos. Non-trinitarians claim a mistranslation of the second part of John 1:1 which, when literally translated word-for-word reads "and the word [logos] was with the God [ho theos]." Trinitarians contend that the third part of the verse (John 1:1c) translates as "and the Word was God", pointing to a distinction as subjects between God and the Logos but an equivalence in nature. Some nontrinitarians assert that the Koine Greek (kai theos ên ho logos) should be translated as "and a God was the Word" (or "and the Word was a god"). Based on their contention that the article of theos is anarthrous, lacking a definite article, they believe the verse refers to Jesus' pre-human existence as "a god" or a divine one as distinct from "the God". Nontrinitarians also contend that the author of John's gospel could have written kai ho theos ên ho logos ("and the Word was the God") if that were his intended meaning. Others argue that the Greek should be translated as "and the Logos was divine" (with theos as an adjective), wherein the Logos is interpreted as God's "plan" or "reasoning" for salvation. According to Modalists, the Logos 'becoming flesh' refers to the "plan" or "eternal mind" of God being manifested in the birth of the man Jesus rather than the incarnation of a pre-existent Jesus. John 10:30 — Nontrinitarians such as Arians believe that when Jesus said, "I and the Father are one," he did not mean that they were actually "one substance", or "one God", or co-equal and co-eternal, but rather that he and the Father have a "unity of purpose", and that the context indicates that Jesus was saying that they were "one" in pastoral work. The point being that the Father and the Son were united in the divine work of saving the 'sheep'. Nontrinitarian Christians also cite , wherein Jesus prayed regarding his disciples: "That they may all be one, as