a divine or sacred force; a deity; divinity; God; something blessed, something divine (see Molina, Karttunen, and attestations)
iceltzin teotl = only god -- Isabel Laack explains how this is a Christian monotheistic expression in Nahuatl created by the missionaries
icel teutl dios = the only Deity, God (central Mexico, early seventeenth century)
In the sermon of Juan Bautista of perhaps 1599 or the early seventeenth century, teotl is only used in reference to the Christian God when combined with tlatoani or Dios.
huítzilin, Yhuá Pizíetl Co pallí , Xochí ocotzotl. âhuí altic, totoch tin coamê, Zolimê; camochí ynin cenca míec quin míctiaya .y huá Yxpan qui hue n manaya ynin theoû Camaxtle = hummingbird, and tobacco incense, liquid nectar, rabbits, snakes, and quails--for they killed all these together and spread the offerings out before their god Camaxtli
amo quimatia cah in intheuh, Camaxtli catca Yzlacatiní, tlahueli loca theotl = they did not know that their god Camaxtli was an impostor, a villain god.
Yn yehuantín huel yn cen yolo Pachiuhticatca ynoquímílhuyaia ynin theû- Camaxtle = They themselves were very satisfied, with their whole heard, that they were strengthened by their god Camaxtli.
inTeuoan catca = their former gods (central Mexico, sixteenth century)
yeititzintzin teotlaCatzintzinti personas Ca san Se huel neli teol dios = three divine persons but one very true deity God (Santa María de la Asunción, Toluca Valley, 1762)
innenonotzal, inic quinamicque, inic quītlatlauhtique in capitan in teutl, yoan in ie mochintin teteu = agreement to meet with and address the Captain, the god and all the gods (Mexico City, sixteenth century)
quinteuma, teteu impan quinma quinteutocac: ic notzaloque, ic tocaiotiloque, teteu ilhuicac vitze = He took them for gods, considered them gods, worshiped them as gods. They were called and given the name of gods who have come from heaven. (central Mexico, sixteenth century)
teotl = "the Nahuatl word for sacred powers, which was used as a translation for 'god' even though native divinities were more diffuse and less personalized than the Old World concept denotes" -- this term was used in the play for the Nahuatl Christ. (central Mexico, sixteenth century)
quihtoque yn chichimeca pipiltin ye quimilhuia. ȳ mexica aquin amoteoouh niman quitlanque ȳyn cihuatl. yn Mexica quimilhuique ma xitechmaca ce mochpoch ypampa tamechititizque yn toteouh = The Chichimeca noblemen spoke; they said to the Mexica: Who is your god? Then the Mexica asked for this woman. They said to them: Give us one of your daughters so that we may show you our god. (Mexico City, late sixteenth to early seventeenth century)
yn totecuiyo Jesu cristo nelli teotl. Yhuan oquichtli yuh nitlaneltoca = Our lord Jesus Christ is a true divinity. And he is a man. So do I believe. (early seventeenth century, Central Mexico)
yntlacamo quimilhuilliani Ca hamõ teutl çan itlaçotlachihualtzin. yn dios. quiteotocazquia = if he had not told him that she was not a divinity, only a precious creation of God, he would have taken her as divinity (early seventeenth century, Central Mexico)
ynic mopolihuiltia eilhuitl teotl dios Jesus. piltzintli = the Child Jesus, the deity and god who was lost for three days (central Mexico, 1613)
ce huel neli teutzitli Dios = one very true deity God (Toluca valley, 1822)
The "o" in teotl was pronounced much like a "u," especially by the men.
yn Dios Detazin yhuan yn Dios Tepiltzin yhuan yn Dios Espirito Sancto yn eyn perçonan çan ce yhuel neli teotl = Dios padre y de Dios hijo y Dios Espíritu Santo, tres personas y un solo Dios verdadero (Santa Ana Acoltzinco, 1673)
ca moteouh, ca motlahtocatzin, ca motemaquixticatzin = porque es tu Dios, porque es tu Señor, porque es tu Redentor
teotl = dios; moteuh = tu dios