Who is Yeshũa?

Yeshũa is quite literally God’s son. God is literally His Father: 

Luke 1:31-35

31 “And see, you shall conceive in your womb, and shall give birth to a Son, and call His Name ישוע. 

32 “He shall be great, and shall be called the Son of the Most High. And יהוה Elohim shall give Him the throne of His father Daviḏ.

33 “And He shall reign over the house of Ya’aqoḇ forever, and there shall be no end to His kingdom.”

34 And Miryam said to the angel, “How shall this be, since I do not know a man?”

35 And the messenger answering, said to her, “The Holy/Set-apart Spirit shall come upon you, and the power of the Most High shall overshadow you. And for that reason the Holy/Set-apart One born of you shall be called: Son of Elohim.”

We are told that Yeshũa is God’s Word made flesh:

John 1:14

14 And the Word became flesh and pitched His tent among us, and we saw His glory, glory as of an only brought-forth of a father, complete in grace/favour and truth.

We commonly think of the Bible as God’s Word, and it certainly is, but His Word is much more than just that which is written. We have seen that God’s Word is that by which He created. All things were created by the Word of God:

Genesis 15:1

1 After these events the word of יהוה came to Aḇram in a vision, saying, “Do not be afraid, Aḇram. I am your shield, your reward is exceedingly great.”

We do not know what this describes; is it an auditory experience? Does the Word come to men in a personified, perhaps even anthropomorphised, form? YHVH is said to appear as His Word:

1 Samuel 3:7

7 Now Shemu’ĕl did not yet know יהוה, and the word of יהוה was not yet revealed to him.

1 Samuel 3:21

21 And יהוה continued to appear in Shiloh, because יהוה revealed Himself to Shemu’ĕl in Shiloh by the word of יהוה.

Ezekiel 1:3

3 the word of יהוה came expressly to Yeḥezqĕl the priest, the son of Buzi, in the land of the Chaldeans by the River Keḇar. And the hand of יהוה came upon him there.

This language could be speaking figuratively and could be interpreted variously, but for all that is unspecified, we are told some concrete things:

John 1:1-3

1 In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim.

2 He was in the beginning with Elohim.

3 All came to be through Him, and without Him not even one came to be that came to be. 

God’s Word is God, just as my word is me. It is not the only form I exist in, but it is certainly me.  One could also say that my spirit or soul is also me, or that a television broadcast of my image is me. It is not inaccurate to speak in those terms, but it would be inaccurate to say that any of them was my totality. Similarly, one could say that the pillar of fire was God but not that it was His entirety. When asking if Yeshũa is God, it is an accurate response to say that He is God’s Word (which is God) made flesh. The book of Hebrews lays this out:

Hebrews 1:1-8

1 Elohim, having of old spoken in many portions and many ways to the fathers by the prophets,

2 has in these last days spoken to us by the Son, whom He has appointed heir of all, through whom also He made the ages,

3 who being the brightness of the glory and the exact representation of His substance, and sustaining all by the word of His power, having made a cleansing of our sins through Himself, sat down at the right hand of the Greatness on high,

4 having become so much better than the angels, as He has inherited a more excellent Name than them.

5 For to which of the angels did He ever say, “You are My Son, today I have brought You forth”? And again, “I shall be to Him a Father, and He shall be to Me a Son”?

6 And when He again brings the first-born into the world, He says, “Let all the angels of Elohim worship Him.”

7 And of the angels indeed He says, “… who is making His angels spirits and His servants a flame of fire.”

8 But to the Son He says, “Your throne, O Elohim, is forever and ever, a sceptre of righteousness is the sceptre of Your kingdom.

This is significant because the author of the book of Hebrews intimated that Psalm 45 speaks of Yeshũa:

Psalm 45:6-7

6 Your throne, O Elohim, is forever and ever; The sceptre of Your kingdom Is a sceptre of straightness.

7 You have loved righteousness and hated wrongness; Therefore Elohim, Your Elohim, has anointed You With the oil of gladness more than Your companions.

Psalm 102:25-27

25 “You did found the earth of old, And the heavens are the work of Your hands.

26 “They shall perish, but You remain; And all of them grow old like a garment; You change them like a coat, And they are changed.

27 “But You are the same, And Your years have no end.”

Hebrews 1:8-9

8 But to the Son He says, “Your throne, O Elohim, is forever and ever, a sceptre of straightness is the sceptre of Your kingdom.

9 “You have loved righteousness and hated lawlessness. Because of this, Elohim, Your Elohim, has anointed You with the oil of gladness more than Your companions.”

10 And, “You, Master, did found the earth in the beginning, and the heavens are the work of Your hands.

11 “They shall perish, but You remain. And they shall all grow old like a garment,

12 and like a mantle You shall fold them up, and they shall be changed. But You are the same, and Your years shall not fail.”

In Hebrews 1, Yeshũa is called God and is said to be the One Whose ‘years have no end’, and Who ‘created the heavens and the earth’, and yet He is acknowledged as having a God. The Father in heaven could be spoken of in the same way. The Father is God/YHVH; He is how God/YHVH appears within His creation, in heaven, and yet God/YHVH exists outside of the creation. The Father is the vehicle through which YHVH operates in heaven. This is how Yeshũa can be referred to as being distinct from God:

John 8:42

42 ישוע said to them, “If Elohim were your Father, you would love Me, for I came forth from Elohim, and am here. For I have not come of Myself, but He sent Me.

1 Corinthians 11:3

3 And I wish you to know that the head of every man is the Messiah, and the head of woman is the man, and the head of Messiah is Elohim.

John 16:28

28 “I came forth from the Father and have come into the world. Again, I leave the world and go to the Father.”

And yet Yeshũa is one with the Father (both being YHVH within creation):

John 10:30

30 “I and My Father are one.”

This is also how Yeshũa is distinct from God’s spirit:

John 1:32

32 And Yoḥanan bore witness, saying, “I have seen the Spirit coming down from heaven like a dove and remain on Him.”

Luke 4:18

18 “The Spirit of יהוה is upon Me, because He has anointed Me to bring the Good News to the poor. He has sent Me to heal the broken-hearted, to proclaim release to the captives and recovery of sight to the blind, to send away crushed ones with a release,

And yet the Spirit is spoken of as Yeshũa’s Spirit:

Galatians 4:6

6 And because you are sons, Elohim has sent forth the Spirit of His Son into your hearts, crying, “Abba, Father!”

Romans 8:9

9 But you are not in the flesh but in the Spirit, if indeed the Spirit of Elohim dwells in you. And if anyone does not have the Spirit of Messiah, this one is not His.

Yeshũa is a human being and has a body:

John 1:14

14 And the Word became flesh and pitched His tent (skēnoō) among us, and we saw His glory, glory as of an only brought-forth of a father, complete in grace/favour and truth.

Our bodies are, similarly, referred to as tents:

2 Peter 1:13-14

13 But I think it is right, as long as I am in this tent (skēnoma), to stir you up by a reminder,

14 knowing that the putting off of my tent (skēnoma) is soon, even as our Master ישוע Messiah made clear to me.

Scripture says that our bodies are ‘put on’ or ‘clothe’ us so that we are not found ‘naked’. Having ‘put off’ our physical body, we groan, longing to put on the spiritual body (presumably, this is speaking of one’s soul longing in ‘Sheōl’ (see Appendix – Sheōl)):

2 Corinthians 5:1-4

1 For we know that if the tent (skēnos) of our earthly house, is destroyed, we have a building from Elohim, a house not made with hands, everlasting in the heavens.

2 For indeed in this we groan, longing to put on our dwelling which is from heaven,

3 so that, having put it on, we shall not be found naked.

4 For indeed, we who are in this tent (skēnos) groan, being burdened, not because we wish to put it off, but to put on the other, so that what is to die might be swallowed up by life.

In being made flesh, Yeshũa is said to have pitched His ‘skĕnoo’ among us. ‘Skĕnoo’ and ‘skĕnoma’ are both derived from ‘skĕnos’, which refers to a tent.

Yeshũa is the Word of God and all was created by the Word:

Colossians 1:12-17

12 giving thanks to the Father who has made us fit to share in the inheritance of the holy/set-apart ones in the light,

13 who has delivered us from the authority of darkness and transferred us into the Kingdom of the Son of His love, 

14 in whom we have redemption through His blood, the forgiveness of sins,

15 who is the likeness of the invisible Elohim, the first-born of all creation.

16 Because in Him were created all that are in the heavens and that are on earth, visible and invisible, whether thrones or rulerships or principalities or authorities – all have been created through Him and for Him.

17 And He is before all, and in Him all hold together.

Yeshũa alluded to His eternality and that He ‘was’ before Abraham ‘was’. He phrased it as ‘I am’ which removed tenses from the statement:

John 8:54-59

54 ישוע answered, “If I glorify Myself, My glory is none at all. It is My Father who glorifies Me, of whom you say that He is your Elohim.

55 “And you have not known Him, but I know Him. And if I say, ‘I do not know Him,’ I shall be like you, a liar. But I do know Him and I keep His Word.

56 “Your father Aḇraham was glad that he should see My day, and he saw it and did rejoice.”

57 The Yehuḏim, therefore, said to Him, “You are not yet fifty years old, and have You seen Aḇraham?”

58 ישוע said to them, “Truly, truly, I say to you, before Aḇraham was, I am.”

59 Therefore they picked up stones to throw at Him, but ישוע was hidden and went out of the Holy/Set-apart Place, going through the midst of them, and so passed by.

The name YHVH, pronounced Y’-hō-vah, is an amalgamation of the tenses of the Hebrew verb ‘hayah’, which means ‘to be’. In Hebrew, one conjugates verbs to get different forms of them which will tell one, among other things, what tense the verb is in. We have something similar in English. In the example of the verb ‘to run’, we would say ‘he ran’, ‘he runs’ and ‘he will run’. In Hebrew, the verb is conjugated by attaching prefixes and suffixes, and by changing vowels. These changes make a word recognisable as being in a particular tense. ‘Yehovah’ is the resultant word when conjugating ‘hayah’ to be in multiple tenses simultaneously. That is to say ‘was’, ‘is’, and ‘is to come’ or ‘will be’. When YHVH tells Moses that by saying ‘I am’ had sent him, he would be saying YHVH had sent him, this acknowledges that ‘I am’ means the same as YHVH, i.e., that ‘I am’ means that one ‘is’ in every tense:

Exodus 3:14-15

14 And Elohim said to Mosheh, “I am that which I am.” And He said, “Thus you shall say to the children of Yisra’ĕl, ‘I am has sent me to you.’”

15 And Elohim said further to Mosheh, “Thus you are to say to the children of Yisra’ĕl, ‘יהוה Elohim of your fathers, the Elohim of Aḇraham, the Elohim of Yitsḥaq, and the Elohim of Ya῾aqoḇ, has sent me to you. This is My Name forever, and this is My remembrance to all generations.’

When Yeshũa said, ‘before Aḇraham was, I am’. This is an unambiguous claim to be YHVH. Just as it was back then (they took up stones to throw at Him), some today are offended by this idea but Scripture is full of equivalencies between statements made about the man Yeshũa and statements made about YHVH. In the book of Revelation, Yeshũa says the following:

Revelation 22:10-13

10 And he said to me, “Do not seal the words of the prophecy of this book, because the time is near.

11 “He who does wrong, let him do more wrong; he who is filthy, let him be more filthy; he who is righteous, let him be more righteous; he who is holy/set-apart, let him be more holy/set-apart.

12 “And see, I am coming speedily, and My reward is with Me, to give to each according to his work.

13 “I am the ‘Alpha’ and the ‘Omega’, the Beginning and the End, the First and the Last.

14 “Blessed are those doing His commands, so that the authority shall be theirs unto the tree of life, and to enter through the gates into the city.

15 “But outside are the dogs and those who enchant with drugs, and those who whore, and the murderers, and the idolaters, and all who love and do falsehood.

16 “I, ישוע, have sent My angel to witness to you these matters in the assemblies. I am the Root and the Offspring of Daviḏ, the Bright and Morning Star.”

This is another direct claim from Yeshũa that He is YHVH:

Isaiah 44:6

6 “Thus said יהוה, King of Yisra’ĕl, and his Redeemer, יהוה tseḇa’ot, ‘I am the First and I am the Last, besides Me there is no Elohim.’

Isaiah 48:12

12 “Listen to Me, O Ya῾aqoḇ, and Yisra’ĕl, My called: I am He, I am the First, I am also the Last.

The KJV is translated from the ‘Textus Receptus’, which means ‘received text’. The ‘Textus Receptus’ is a collection of manuscripts that were collated by Erasmus, which is different from the Greek texts from which most modern Bible versions are translated. Without delving into this subject deeply – it is a massive subject in which I am neither expert nor widely familiar – I will simply say that there are huge differences between the passages that address Yeshũa’s divinity in the ‘Textus Receptus’ and in the other manuscripts. Thankfully, the issue is settled within passages upon which they agree, but the KJV sets the issue forth rather succinctly:

1 Timothy 3:16 (KJV)

16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified/declared right in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

Philippians 2:5-8 (KJV)

5 Let this mind be in you, which was also in Christ Jesus:

6 Who, being in the form of God, thought it not robbery to be equal with God:

7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

It is my opinion that not only is the ‘Textus Receptus’ manuscript more reliable (based on what I’ve seen), but it also corresponds to the other Scriptures that we are considering more exactly.

Colossians 2:9 (KJV)

9 For in him dwelleth all the fulness of the Godhead (thĕotĕs) bodily. 

‘Thĕotĕs’ is a word that is only used once in Scripture. It is a derivation of ‘theos’, which is the Greek equivalent of ‘elōhiym’ in Hebrew or ‘god’ in English. ‘Godhead’ is a recognisable translation but is a made-up word. When used outside of Scripture, ‘thĕotĕs’ is used to refer to having divinity as one’s essence. The only person of whom this could accurately be used is the Word of God made flesh, Yeshũa.

Isaiah prophesied that Yeshũa’s name would be ‘Immanuel’. A name, when given by YHVH, accords with who one is. YHVH give Abram/Abraham, Sarai/Sarah and Jacob/Israel names that speak of who they are. ‘Immanuel’ means ‘God with us’, or more literally, ‘with us is God’:

Isaiah 7:14

14 “Therefore יהוה Himself gives you a sign: Look, the maiden conceives and gives birth to a Son, and shall call His Name Immanu’ĕl.

The biblical concept of one’s name is more expansive than just one’s appellation; it encompasses one’s character and nature as well as how one is known. One’s name is who one is. Later in Isaiah, we see a prophecy of the Son:

Isaiah 9:6

6 For a Child shall be born unto us, a Son shall be given unto us, and the rule is on His shoulder. And His Name is called Wonder, Counsellor, Strong Ěl, Father of Continuity, Prince of Peace.

‘Ěl’ means ‘God’ and is a title given to YHVH. For a man to be called ‘Ěl’ is unique to Yeshũa.

Jeremiah also prophesied regarding the name of the Messiah:

Jeremiah 23:5-6

5 “See, the days are coming,” declares יהוה, “when I shall raise for Daviḏ a Branch of righteousness, and a King shall reign and act wisely, and shall do justice and righteousness in the earth. 

6 “In His days Yehuḏah shall be saved/delivered, and Yisra’ĕl dwell safely. And this is His Name whereby He shall be called: ‘יהוה our Righteousness.’

There are some reasonable objections that may be raised in response to this information and I would like to take the opportunity to address some verses that cause confusion to some regarding Yeshũa’s divinity and, conversely, regarding the Scriptures’ support for the idea of a merely triune God.

YHVH is distinct from the creation which He created, in which He created the heavens wherein the Father dwells. The Father appears within the creation, whereas YHVH created it from without. YHVH takes on various distinct forms within His creation. He does not only enter it in in the forms of the Father, the Word/Son and the Spirit. The doctrine of ‘the trinity’ neglects the fact that YHVH takes on many more guises within His creation than just three. We see YHVH walking in the garden, manifesting as the pillar of cloud/fire, as well as appearing above the lid of the ark of the covenant, among many other emanations. It is certainly not an unusual proposition that YHVH would appear either within His creation, or on the earth:

1 Kings 8:26-27

26 “And now, O Elohim of Yisra’ĕl, please let Your word come true which You have spoken to Your servant Daviḏ my father.

27 “For is it true: Elohim dwells on the earth? See, the heavens and the heavens of the heavens are unable to contain You, how much less this House which I have built!

However, limiting YHVH to a ‘trinity’ is a doctrine of man and is incompatible with the revelation of Scripture. There are verses that some will say at least allude to the primacy of the traditional figures of ‘the trinity’. I would argue that we commonly see the Father, Son and Spirit because of their importance as regards what YHVH does through them.

In Matthew 28, it is recorded that Yeshũa told His disciples to go forth and baptise in the names of each member of the traditional ‘trinity’:

Matthew 28:19

19 “Therefore, go and make taught ones of all the nations, baptise them in the Name of the Father and of the Son and of the Holy/Set-apart Spirit,

It is very unlikely that this was His actual instruction since His disciples went forth to baptise in His name only:

Acts 2:38

38 And Kĕpha said to them, “Repent, and let each one of you be baptised in the Name of ישוע Messiah for the forgiveness of sins. And you shall receive the gift of the Holy/Set-apart Spirit.

Acts 19:4-5

4 And Sha’ul said, “Yoḥanan indeed baptised with an baptism of repentance, saying to the people that they should believe in the One who is coming after him, that is, in Messiah ישוע.”

5 And when they heard this, they were baptised in the Name of the Master ישוע.

Romans 6:3

3 Or do you not know that as many of us as were baptised into Messiah ישוע were baptised into His death?

Galatians 3:27

27 For as many of you as were baptised into Messiah have put on Messiah.

It seems likely, to me, that this is an addition of man. The ‘name’ of the Spirit is never mentioned anywhere else in Scripture, and baptism was always performed in Yeshũa’s name. One could argue that a ‘name’ is more than what someone is referred to as, and I agree that the ‘name’ of each of these three would be the same in that regard. This reference just seems to be an oddly incongruent utterance for Yeshũa to have made. Regardless of whether this is what Yeshũa said, it would not be significant to or impactful on our discussion if He did.

Another addition that is only present in some manuscripts is found in 1 John:

1 John 5:6-8 (KJV)

6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness because the Spirit is truth.

7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.

This reads like an awkward addition when compared to the manuscripts where it is not present:

1 John 5:6-8 (NIV)

6 This is the one who came by water and blood – Jesus Christ. He did not come by water only, but by water and blood. And it is the Spirit who testifies because the Spirit is the truth.

7 For there are three that testify:

8 the Spirit, the water and the blood; and the three are in agreement.

The addition is totally out of place. Inserting text that refers to the traditional ‘trinity’ into a statement about how Yeshũa came by water, blood, and the Spirit is a seemingly obvious contrivance of man. The real statement pertains to Yeshũa being flesh and blood, born of a woman and of the Spirit. This is bizarrely interrupted with an irrelevance about the Father, Son and Holy/Set-apart Spirit. Again, if this passage is truly the Word of God, it would not affect our trajectory in considering this matter.

A verse which is sometimes cited as referring to ‘the trinity’ is from second Corinthians:

2 Corinthians 13:14

14 The grace/favour of the Master ישוע Messiah, and the love of Elohim, and the fellowship of the Holy/Set-apart Spirit be with all of you. Amĕn.

I think it is a stretch to appreciate this verse in this way. The Father is God, but ‘God’ here refers to one who is beyond just the Father in heaven. Even if this said ‘the Father’, naming some of the various ways that God appears in creation would not imply that He favours those forms over the others. To me, this interpretation is born of the misconception that the Father is the Creator rather than YHVH appearing within creation.

One might reasonably ask how Yeshũa could be tempted if He was the Word:

Hebrews 4:14-15

14 Therefore, since we have a great High Priest who has passed through the heavens, ישוע the Son of Elohim, let us hold fast our confession.

15 For we do not have a High Priest unable to sympathize with our weaknesses, but One who was tempted in all respects as we are, apart from sin.

James 1:13

13 Let no one say when he is tempted, “I am tempted by Elohim,” for Elohim is not tempted by evil matters, and He tempts no one.

We must remember that whilst Yeshũa was certainly the Word, He is the Word made flesh:

Galatians 5:16-17

16 And I say: Walk in the Spirit, and you shall not accomplish the lust of the flesh.

17 For the flesh lusts against the Spirit, and the Spirit against the flesh. And these are opposed to each other, so that you do not do what you desire to do.

Sin dwells in the flesh and is described as being distinct from one’s self:

Romans 7:17-22

17 And now, it is no longer I that work it, but the sin dwelling in me.

18 For I know that in me, that is in my flesh, dwells no good. For to wish is present with me, but to work the good I do not find.

19 For the good that I wish to do, I do not do; but the evil I do not wish to do, this I practise.

20 And if I do that which I do not wish, it is no longer I who work it, but the sin dwelling in me.

21 I find therefore this law, that when I wish to do the good, that the evil is present with me.

22 For I delight in the Torah of Elohim according to the inward man,

The lust of the flesh is not ‘of God’:

1 John 2:16

16 Because all that is in the world – the lust of the flesh, the lust of the eyes, and the pride of life – is not of the Father but is of the world.

These desires and lusts, which are from one’s flesh, are the reason one experiences temptation:

James 1:14

14 But each one is tempted when he is drawn away by his own desires and trapped.

One is to master the sin in one’s flesh:

Colossians 3:5

5 Therefore put to death your members which are on the earth: whoring, uncleanness, passion, evil desire and greed of gain, which is idolatry.

Yeshũa is our perfect example in this:

Hebrews 4:15

15 For we do not have a High Priest unable to sympathize with our weaknesses, but One who was tempted in all respects as we are, apart from sin.

The remarkable thing about Yeshũa is not that He was tempted, it is that He mastered sin in the flesh and submitted to the Word’s authority, affording to the Word its proper glory and power:

Romans 8:3

3 For the Torah being powerless, in that it was weak through the flesh, Elohim, having His own Son in the likeness of sinful flesh, and concerning sin, condemned sin in the flesh,

It may also be confusing to think that Yeshũa would need to increase in ‘grace/favour’ with God:

Luke 2:52

52 And ישוע increased (prokopto) in wisdom and stature, and in grace/favour with Elohim and men.

‘Prokopto’ does not mean increase in the sense of becoming more in size, amount or degree; instead, it means to ‘go forward in’. Yeshũa was complete in ‘grace/favour’:

John 1:14

14 And the Word became flesh and pitched His tent among us, and we saw His glory, glory as of a unique of a father, complete in grace/favour and truth.

Indeed, all who walk according to God’s Torah (all of His teaching/direction that is found in the Bible) have ‘grace/favour’ before God:

Proverbs 3:1-4

1 My son, do not forget my Torah, and let your heart watch over my commands;

2 For length of days and long life and peace they add to you.

3 Let not kindness and truth forsake you – Bind them around your neck, Write them on the tablet of your heart,

4 Thus finding grace/favour and good insight in the eyes of Elohim and man.

Yeshũa’s statement in Mark 10 confuses some:

Mark 10:17-18

17 And as He was setting out on the way, one came running, and knelt before Him, and asked Him, “Good Teacher, what shall I do to inherit everlasting life?”

18 And ישוע said to him, “Why do you call Me good? No one is good except One – Elohim.”

Some take this to be Yeshũa saying that calling Him ‘good’ would be inappropriate, but that interpretation is not necessitated by the text. Indeed, Yeshũa not only calls Himself ‘good’, but in doing so, He also ascribes to Himself a title that is more readily associated with YHVH:

John 10:11

11 “I am the good shepherd. The good shepherd lays down His life for the sheep.

Yeshũa’s divinity is a subject that sometimes causes controversy, and I can only lay out what the Scriptures say. In Matthew 16, Yeshũa tells us that Who He is must be revealed by God rather than man:

Matthew 16:13-17

13 Now when ישוע came into the parts of Caesarea Philippi, He asked His disciples, saying, “Who do men say the Son of Aḏam is?”

14 And they said, “Some say Yoḥanan the Baptist, and others Ěliyahu, and others Yirmeyahu or one of the prophets.”

15 He said to them, “And you, who do you say I am?”

16 And Shim‛on Kĕpha answering, said, “You are the Messiah, the Son of the living Elohim.”

17 And ישוע answering, said to him, “Blessed are you, Shim‛on Bar-Yonah, for flesh and blood has not revealed this to you, but My Father in the heavens.

Revelation that Yeshũa is YHVH, bodily, comes from God:

1 Corinthians 12:3

3 Therefore I make known to you that no one speaking by the Spirit of Elohim says ישוע is accursed, and no one is able to say that ישוע is Lord (kurios) except by the Holy/Set-apart Spirit.

The English translation here obscures a great truth. ‘Kurios’ is the Greek word that appears in the Septuagint, whereas YHVH appears in the Hebrew text. In English one would see ‘the LORD’ in its place. An accurate rendering of this verse would read, ‘No one is able to say that ישוע is YHVH except by the Holy/Set-apart Spirit.’