Search For Verses Where Yahweh is Applied to Jesus

Please keep in mind that Old Testament prophecy predicted that Jesus would not be Yahweh: 

Deuteronomy 18:15-18, Micah 5:4, Psalm 2:2,7, 45:7, 110:1. 

Graham Criddle said:

there is no Logos tagging where this lemma is associated with the person of Jesus.

Ignoring whether there'd be such an instance, from a question point of view, would creating a passage list of OT refs in the NT (all), then matched against OT YHWH tagging. This isn't the one-for-one, but narrowing down the verses to check?

Oops ... NB outlined it (I'm assuming)

At 1 Peter 2:3 in my book, The New Treasury of Scripture Knowledge (a resource available in Logos), I have placed a note which lists the passages I have found where the New Testament cites the Old Testament in a manner so as to apply Jehovah to Jesus.

One resource I find immensely helpful for stuff like this is the Commentary on the NT use of the OT.  It doesn't answer your search question but maybe it'll be of some use to you.

3:3

A. NT Context. Once again, Matthew uses the formula “this is the thing having been spoken through … the prophet,” and, as in 2:17, he names the prophet, this time Isaiah. This introduction closely follows the model of those in Matt. 1–2, except that the actual word for “fulfillment” is lacking. Gundry (1994: 44) thinks that Matthew consciously reserves the verb “fulfill” for texts referring to Jesus. This is also the first of Matthew’s OT quotations in which he is following Mark, and the only one paralleled in Mark in which he uses such an elaborate formulaic introduction. The Greek of the quotation in Matt. 3:3 exactly matches its counterpart in Mark 1:3. Mark has a longer, composite quotation, however, incorporating elements of Mal. 3:1 as well, which Matthew will use in a later context (Matt. 11:10). John 1:23 has a shorter excerpt of Isa. 40:3, attributed directly to the Baptist, with slightly different wording that may reflect independent tradition. All three Gospels apply the text to the preaching of John the Baptist. Apparently interpreting “in the wilderness” as referring to the location in which the voice cries out, Matthew sees the fulfillment of Isaiah’s prophecy in the preaching of John in the Judean desert (3:1). His message of repentance (3:2), symbolized by the ritual of baptism (3:6) and summarized by the concepts of fleeing from God’s wrath (3:7) and of bearing fruit (3:8), corresponds to Isaiah’s call to “prepare the way of the Lord, make straight his paths” (40:3). John goes on to explain that the moral cleansing of the nation for which he calls does indeed precede the ministry of a much greater individual who will baptize with the Spirit and with fire, providing the promised salvation and judgment of the Lord (3:11–12).

B. OT Context. Isaiah 40:3 comes virtually at the very beginning of the second part of Isaiah (Isa. 40–66), in which the prophecy shifts abruptly from present judgment to future restoration after both the Assyrian and the Babylonian captivities. Motyer (1993: 300) takes a minority view that sees Isaiah speaking only of God coming to his people and not also of the exiles returning from Babylon, but Isa. 35:8–10 makes this difficult to sustain. Chapter 40 begins this part of the book with the proclamation of comfort and tender speech to Jerusalem, whose sins, God assures, have been forgiven (vv. 1–2). Isaiah 40:3 harks back to the imagery of 26:7 with its teaching about God making the ways or paths of the righteous smooth. But even the land and its topography are metaphorically changing, as 40:4 describes the leveling of the mountains, the elevation of the valleys, and the smoothing out of rugged places. Then the Lord’s glory will be revealed and all humanity will see it (40:5). Nothing in the immediate context of Isa. 40 suggests that Isaiah is referring to anyone other than Yahweh himself returning to Israel as king (Goldingay 2005: 5–7), but the references to special sons in Isa. 7–9 and to the messianic branch in Isa. 11, along with the Servant Songs yet to come (beginning in Isa. 42), do indicate God revealing himself through a specially anointed agent. The “shepherding” imagery of a text as close to ours as 40:11 also dovetails with other prophecies in which a messianic figure is likened to a shepherd (esp. Ezek. 34).

C. Use in Jewish Sources. The most significant pre-Christian Jewish uses of Isa. 40:3 appear in the Dead Sea Scrolls. The Rule of the Community declares,

And when these have become a community in Israel in compliance with these arrangements they are to be segregated from within the dwelling of the men of sin to walk to the desert in order to open there His path. As it is written: “In the desert, prepare the way of [YHWH], straighten in the steppe a roadway for our God.” This is the study of the law wh[i]ch he commanded through the hand of Moses, in order to act in compliance with all that has been revealed from age to age, and according to what the prophets have revealed through his holy spirit. (1QS VIII, 12–16) (All quotations from the Dead Sea Scrolls are from García Martínez and Tigchelaar 1997.)

In short, the Essenes at Qumran viewed their monastic community as the fulfillment of Isa. 40:3. This same interpretation is reflected in an allusion to this Scripture in 1QS IX, 19–20. An allusion in 1QS IV, 1–2 applies the metaphor of making straight paths to the establishment of justice, truth, and the respect for the precepts of God. An even longer explicit quotation of Isa. 40:1–5 appears in a fragment of another Qumran scroll (4Q176 1–2 I, 4–9), but not enough context has been preserved for us to know how it was used.

From a very different, Pharisaic branch of Judaism, Pss. Sol. 8:17 seems to allude to this text when it refers to the Jewish leaders’ (probably literal) grading of rough roads to Jerusalem to prepare the way for the conquering Roman general Pompey to enter the city. This part of the welcome was appropriate for a king, albeit ironic because the king was a foreign invader. Other texts, especially apocalyptic ones, allude to Isa. 40:4–5 with its topographical transformations and its expectations of seeing the Lord’s glory in the context of a coming new age (esp. 1 En. 1:6; Bar. 5:7; As. Mos. 10:4; see Brooke 1994: 130–31). Targum Isaiah at this point appears to change the focus from Yahweh’s coming to the people’s return (Snodgrass 1980: 27).

D. Textual Background. The MT begins, “A voice crying in the wilderness prepare the way of the Lord,” which the LXX essentially translates literally (changing only the participle to the genitive: “of one crying”). Matthew, like Mark, follows the LXX verbatim. But the parallelism within the OT verse would seem to require that “in the wilderness” modifies “prepare the way” (just as it does in the next line with “make smooth”) rather than “a voice crying,” as in the Gospels. The MT thus continues, “make smooth in the desert a highway for our God,” which the LXX renders as “make straight the paths of our God,” omitting the redundant “in the desert.” Matthew and Mark again follow the LXX verbatim, except that they change “of our God” to “his,” which scarcely alters the meaning.

E. Hermeneutic Employed. The difference between “a voice crying in the wilderness” and a call to “prepare a way in the wilderness” has often been exaggerated. Both in fact fit John the Baptist’s ministry; he (or the Synoptic writers) could easily have seen a double meaning in the position of the phrase in the Hebrew text, as rabbis often did in their exegeses. But the Hebrew also allows for such a double meaning to have been originally intended (Taylor 1997: 25–29).

Originally, Isaiah had in mind a preliminary fulfillment in the return of the Jewish exiles from distant lands to Israel. But his language already reuses “exodus” imagery, making it natural for the evangelists to reapply this imagery in the greater restoration from (spiritual) exile inaugurated by the ministry of Jesus to which John’s preaching pointed (see Childs 2001: 299). And given that no return from Babylon (or Persia or Greece or Rome) ever came anywhere close to fully ending Israel’s hard service, paying for its sins, or leveling (even metaphorically) all its rugged places, and certainly no event prior to Christ’s coming ever revealed the glory of the Lord to all humanity, it seems reasonable to suggest that Isaiah had a more distant, grander fulfillment in mind as well. Hagner (1993: 48) comments, “The words of Isaiah occur in a context of comfort and deliverance from the exile, but they also allude to Messianic fulfillment.” At the very least, that is how a group such as the one at Qumran would have taken it, so that they could apply it to themselves, demonstrating that the NT’s hermeneutic was not a novel appropriation of the text.

F. Theological Use. For Matthew and Mark, now that Jesus had come and was believed to be the Messiah, it was natural to associate his forerunner, John the Baptist, with OT prophecies referring to one who would prepare for the coming messianic age. Thus the “Lord” in this quotation is not simply Yahweh, but Jesus as God’s self-revelation. The burden of the quotation, however, is not so much christological as ethical: people must repent and show the actions befitting repentance to be able to welcome the coming king properly. Additionally, “John’s location symbolizes the coming of a new exodus, the final time of salvation, and the price a true prophet of God must be willing to pay for his or her call: total exclusion from all that society values—its comforts, status symbols and even basic necessities” (Keener 1999: 118).

Kiyah said:

Here's a search I tried that returned your example passage. But it only looks at the book of Isaiah (the intertext searches seem to be designed to look at one source or target book of the bible at a time). But at least this might give you a starting point to play around with and comb through the list.

({Label Intertext WHERE Source~<Isaiah> AND Relationship= "Citation"} OR {Label Intertext WHERE Source~<Isaiah> AND Relationship= "Quotation"}) INTERSECTS (<Person God>,<Person Jesus>)

Actually I was able to make the Source a range:

({Label Intertext WHERE Source~<Genesis-Malachi> AND Relationship= "Citation"} OR {Label Intertext WHERE Source~<Genesis-Malachi> AND Relationship= "Quotation"}) INTERSECTS (<Person God>,<Person Jesus>)