Mark 1: 23. And there was a man in their assembly in whom was an unclean spirit, and he cried out, 24. And said, What have we to do with you Y'shua the Nasraya? Have you come to destroy us? I know who you are, you are the Set Apart One of Elohim. 25. And Y'shua rebuked him and said, Shut your mouth and come out from him! 26. And the unclean spirit threw him down and cried out in a loud voice and came out of him. (AENT)
There are at least 6 direct mentions in the "New Testament" to show that YHWH and Yeshua are ONE. Yeshua is divine/has a divine nature because of His undeniable relationship with YHWH, and because of His divine qnoma (Aramaic for “nature”). Plus, the term “MarYAH” in Aramaic, can only mean YHWH.
Some key verses:
Luke 2: 11. For today is born to you in the city of Dawid the Savior who is Master YHWH, the Mashiyach. (AENT)
One of the most powerful statements about YHWH and His Mashiyach in the entire Aramaic NT! YHWH is the real Mashiyach, who chose the vessel of Y'shua the man. However, within Y'shua the man is an occurrence of the One Divine Nature of YHWH, also known as the Ruach haKodesh (Holy Spirit). This is the literal meaning of the fullness of YHWH dwelling inside Mashiyach, and in accordance with Tanakh prophecy (Isaiah 53:1, Zechariah 12:10). The divine and human natures exist separately yet side-by-side within Y'shua.
1 Corinthians 12: 3. I therefore explain to you, that there is no man that speaks by the Spirit of Elohim, who says that Y'shua is accursed: neither can a man say that Y'shua is Master YHWH, except by the Ruach haKodesh. (AENT)
Simple and beautiful, yet perhaps the most powerful statement of belief in all of Rav Shaul's letters. A declaration of such magnitude as this most certainly demands original Hebrew and Aramaic to comprehend the fullness of such a bold statement and revelation.
Philippians 2:5 And think you so in yourselves, as Y'shua the Mashiyach also thought; 6. who, as he was in the likeness of Elohim, did not regard it sinful to be the coequal of Elohim; 7. yet disinherited himself and assumed the likeness of a servant, and was in the likeness of men and was found in fashion as a man; 8. and he humbled himself and became obedient to death, even the death of the stake. 9. Wherefore, also, Elohim has highly exalted him and given him a name which is more excellent than all names; 10. that at the name of Y'shua every knee should bow, of (beings) in heaven and on earth and under the earth; 11. and that every tongue should confess that Y'shua the Mashiyach is YHWH, to the glory of Elohim his Father. (AENT)
More than his literal birth name Y'shua (which was and is a common Hebrew name), and more than the perfect reputation that his name represents. Y'shua bears the Name of YHWH, the "name above all names"! Y'shua has the Name and reputation of the Father YHWH in him (John 17:11) and the name means "YHWH is Salvation" (Matthew 1:21). (The angels, for instance, only have YHWH's title of ELOHIM within their names: GabriEL, MichaEL, RaphaEL....)
There is a wonderful footnote in the Aramaic English New Testament in 1 Thessalonians 4, which explains how Y’shua is “divine.”
Qnoma is a very important term that has been greatly diluted and misunderstood over the centuries. Through an exceedingly complex linguistic chain of events this word, meaning “an occurrence of a nature” got morphed and perverted into “person” in Greek. As a result, the One Elohim (YHWH) is represented in a pagan manner in the Greek New Testament as a “person” distinct and equal with “Elohim the Son” and “Elohim the Ruach haKodesh.” Instead, it is the oneness of YHWH that manifests in Mashiyach, not that Mashiyach’s divinity is separate from his Father’s.Also, please see our article on this issue: Yeshua in a nutshell.
However, in this case we are talking about humanity and not YHWH, and both of them have “natures” that cannot be seen, and yet are a root part of their being. Or, to put it another way, a “nature” is like a body hidden behind a curtain. For those in the audience, nothing of that nature can be seen. Then, all of a sudden, a hand and part of an arm appears through the veil. While we know there is a body attached to that limb, the limb is all we see. Furthermore, that arm moves with full force, will and agreement of the mind that controls the body. For the viewers, the arm appearing out of the curtain is the qnoma (occurrence) and the hidden mind behind that limb’s movement is its kyanna (nature).
As the centuries moved along, the ancient meaning of qnoma as “occurrence of a nature” devolved by Aramaic assemblies who compromised with the Byzantine Empire. Gradually, “core substance” became the common definition; at first it closely paralleled its Greek counterpart, hypostasis. More time passed and Greek redactors changed the meaning of hypostasi, taking it further from the original definition of qnoma. Qnoma/hypostasis became equivalent to “person” to line up with Greek passages that used this meaning in the form of the word prospon.
In Greek, “person” implies a physical presence as opposed to Aramaic where body metaphors like “I will set my face towards” are very common. The revision began at the beginning of the Third Century when these same “westernized” Aramaic Christians began to proffer up readings in their “Peshitt-o” versions of Acts 20:28 and Hebrews 2:9 that were meant to align with the Byzantine majority Greek. However, the original eastern “Peshitt-a” escaped these revisions as it was in the rival Persian Empire. Aramaic, as in this verse, retains the original meaning of qnoma. It is NOT the external “person” that teaches someone about Elohim, but the Ruach working through their “inner being.” The idea of “person” in Greek, unfortunately, does not address the neshama (spirit) of a person as the likeness or “image of Elohim.”