Someone recently sent a great question to my website, The Refiner’s Fire. They wrote:
“1 Corinthians 8:6 has the Aramaic term Marya, which is what I understood used as a reference to YHVH. If so the verse should read something like: ‘To us there is one (God) Elohim, the Father, from whom comes every thing and by whom we live; and one YHVH Mashiach Yeshua, by whom are all things, and we by him’ So there is one God, the Father, which according to the Bible is YHVH right? And there is one YHVH who is Mashiach Yeshua? How should this verse be read and understood? I'm getting confused.”
Here is how it is written in the Aramaic English New Testament.
1 Cor 8: 6. Yet to us, on our part, there is one Elohim, the Father from whom are all things, and we in him; and one Master YHWH, Y’shua the Mashiyach, by whom are all things, and we also by him. (AENT)
 This is not to be construed that “one Elohim the Father” and “one YHWH, Y’shua the Mashiyach” are separate divine “persons.” Instead, Aramaic references two divine occurrences from the singular divine nature, or qnomeh.* (Singular: qnoma) This concept is directly stated fifteen times, and alluded to at least as much in figurative language (e.g. living water in John 4, leading to a direct reference in John 5:26).
*It is important to recognize that Qnoma can mean “core substance” or “occurrence.” Although Greek reads “self” Aramaic does not; “self” leads to assumptions of “personhood” which breeds idolatry. Put 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). (Source: Aramaic English New Testament, footnote to 1 Thess. 4:9)
Here's further explanation on this issue:
Ephesians 3: 14. He is himself our peace, who has made the two (become) one, and has demolished the wall which stood in the midst, and the enmity, by his flesh; 15. And in his flesh (the) enmity and regulations of commands (contained) in his commandments are abolished (so) that in himself (an occurrence of the divine nature, or qnoma),  he might make the two into one, establishing peace. 16. And has reconciled both with Elohim in one body and has slain the enmity by his stake (of execution). (AENT)
 Aramaic for wall is syaga. Ironically, this exact term was picked up by the Talmudic rabbis in Pirkei Avot (Sayings of the Fathers) 1:1 that commanded, “make a fence around the Torah.” Y’shua specifically warned against this activity in Matthew 15, rebuking the Pharisees in the process.
Later on, Y’shua said he was the “door/gate” using a synonym for syaga, known as taarea, which is a homonym “torah” and “teachers,” meaning the Pharisees. So while the Pharisees are busy erecting their fence, Y’shua is pulling it down, allowing everyone access!
 The grammatical structure here fully guarantees that namusa is referring to “customs” as in the traditions of the Pharisees, not Torah itself. Mashiyach abolishes the “enmity” (hatred or animosity) that has been brought against YHWH by religious tradition and false interpretations of Torah, which was a heavy burden that people could not bear.
Christian theologians, however, twist this verse and teach that it was YHWH’s Torah that brought the hatred and that Mashiyach did away with Torah, which is a very reckless and evil theology. Mashiyach sent the Ruach haKodesh to write YHWH’s Torah upon the hearts of his people, not abolish it.
 Qnoma can mean “core substance” or “occurrence.” Although Greek reads “self” Aramaic does not; “self” leads to assumptions of “personhood” which breeds idolatry.