1. The glorious and kadosh name of יהוה

 

a)               The kadosh (holy) Name of ELOHIM is preserved in this BTC using the original Hebrew letters ‎יהוה (Yod-Heh-Waw-Heh). This protocol allows readers to pronounce the Name according to personal preference.

b)               ELOHIM’s people are to magnify and esteem this most kadosh Name, especially when reading or quoting directly from the Scriptures. In ordinary oral or written discourse, it is prudent to address HIM by the personal title ADONAI (my LORD). For reference purposes, the four-letter form YHWH is used. For readers without a particular pronunciation preference, YAHWEH - a form commonly used in academic literature—is provided as an option (see Appendix 2, Sect A). Where the shortened form יה (YAH, Yod-Heh) appears, whether standalone, as a prefix, or as a suffix, it is transliterated as YAH.

c)               In the Messianic Testimonies and Letters (MTL), correlation to the kadosh Name is maintained by translating kurios as ADONAI wherever the context or cited Scripture clearly refers to YHWH. References to YHWH in the MTL are thus conveyed indirectly through the titles ADONAI and ELOHIM. The avoidance of the written Name by the MTL writers likely reflects prevailing religious conventions of the period, which restricted the speaking or writing of the kadosh Name.

d)               A clear distinction is maintained between ELOHIM’s unique Name יהוה and HIS various titles or designations (ADONAI, EL, ELOHIM, ABBA, etc.). The substitution of the Name with titles or generic terms (e.g. LORD, GOD, Kurios, Hashem) in Scripture translation or public reading is inappropriate. While titles may be used prudently in normal discourse, the teaching that ELOHIM has many Names or that HIS Name has been forgotten is unscriptural. As declared in Exodus 3:15: “This is (יהוה) MY Name forever, and this is MY memorial to all generations.”

 

2. Titles and pronouns of יהוה ELOHIM

 

a)               All titles and pronouns that refer directly to YHWH (e.g. ELOHIM, HE, HIM, MASTER, ADONAI) are capitalized in full to ensure clarity and prevent mis-attribution. The unique emphatic title ADONAI applies to YHWH alone. The Mashiach’s title is Adon (Lord), never ADONAI, while other human or angelic lords are designated adon. A clear distinction is also maintained between the Mashiach’s Elohim (elohim) designation (applicable to mighty men and angels) and YHWH’s singular and true ELOHIM nature.

b)               In the TaNaKh, the titles ADONAI and ELOHIM are often used in place of the Name יהוה as a reverent convention. This practice is recognized as appropriate in contexts where the unnecessary use of the kadosh Name can be avoided.

 

3. ELOHIM’s name within the names of HIS people

 

Where the theophoric element YAH appears as a suffix in personal names, it is restored from imprecise forms such as -iah or -jah (e.g. YoshiyYAH, ELiYAH). Where YAH appears as a prefix, names are restored from deviated forms such as Yo-, Jo-, Ye-, Yeho-, Jeho- (e.g. YAHshaphat, YAHshua). All restored forms follow capitalization rules in Protocol 2. A complete list of BTC transliterated Hebraic names and meanings is provided in Appendix 2.

 

4. The name of YAHshua the Mashiach

 

The Mashiach’s name is transliterated from the Hebrew יהושע as YAHshua, meaning “YAH saves” or “Salvation of YAH.” This name is shared by other YisraELites and has been variously rendered (by common translations) as Yehoshua, Yeshua, Joshua, Jeshua, or Jesus. To regard the Mashiach’s name as merely “Salvation” or “Savior” without reference to YAH constitutes a suppression or denial of the ABBA’s Name within the Mashiach’s name. Other attested transliterations include YAHushua and YAHshuah.

 

5. Titles and pronouns of YAHshua the Mashiach

 

All titles and pronouns referring to Mashiach YAHshua (e.g. Adon, He, Him) are capitalized at the initial letter. The title Adon applies to the Mashiach and is never rendered ADONAI, which is reserved exclusively for YHWH. Failure to distinguish these titles has historically resulted in confusion regarding the respective identities of ADONAI YHWH and Adon YAHshua.

 

6. Other crucial Hebraic names

 

a)               Proper names are transliterated, not translated, in order to preserve pronunciation, root meaning, and identity. A name’s meaning is not transferred into the destination language. Thus, the name Kefa is transliterated as Kefa, rather than translated or substituted by Petros or Rock.

b)               For traceability and identity integrity, nicknames or epithets do not replace properly given names. Accordingly, the disciple Shaul is transliterated as Shaul, not replaced with Paul. Similarly, imposed names such as Belteshazzar do not replace DaniEL’s original name.

c)               Substituting a name with an unrelated term lacking phonetic or semantic connection - most notably replacing יהוה with LORD or GOD—constitutes an improper deletion of ELOHIM’s Name from the Scriptures.

 

7. Integrated Translation and Transliteration (ITT)

 

BTC employs an Integrated Translation and Transliteration (ITT) methodology, combining precise English translation with selective transliteration of crucial Hebraic names, titles, and covenantal terminologies. Terms are translated where their meaning can be accurately conveyed in English, while pertinent Hebraic forms are retained where translation would obscure, dilute, redefine, or replace the original Hebraic identity, covenantal framework, prophetic significance, or theological distinctions embedded within the text. The objective of ITT is not artificial Hebraicization, but the preservation of the Scriptures’ original Hebraic context, conceptual integrity, and covenantal continuity while maintaining readability in English.

 

8. Other crucial Hebraic words

 

a)               The Hebraic qahal is restored in contexts referring to ELOHIM’s covenantal assemblies, rather than substituted by the later Anglo term church.

b)               The Greek sunagōgē is translated consistently as assembly or congregation, avoiding selective or biased transliteration.

c)               Words derived through multiple translational layers (e.g. christ, angel) are restored from their Hebraic source terms (mashiach, malach).

d)               Chen is restored as grace;

e)               Chesed as Covenant-faithfulness (where it had been deviated as loving-kindness/ mercy);

f)                Imrah (speech as utterance) is distinguished from davar (speech as action), and restored by transliteration;

g)               Torah replaces generic “law” where context requires;

h)               Anomia is rendered Torah-less/ Torah-lessness in specified passages where context refers to the Torah (Mt 7:23, 13:41, 23:28, 24:12; Rm 6:19; 2Cor 6:14; 2Th 2:3, 2:7; Tit 2:14; 1Jn 3:4; Heb 1:9);

i)                Moed / moadim differentiate ELOHIM’s appointed/ prophetic times from common times;

j)                Eretz is rendered Land (differentiate from any other land) where context refers to the promised Land.

Note: All significant transliterated names and words in the main text are in italics and listed accordingly with their original Hebraic meaning in the Appendices.

 

9. Integrated literal and contextual equivalence

 

a)               No human language is infallible or static, including Biblical Hebrew. All translation necessarily involves both literal rendering and contextual equivalence.

b)               BTC adopts a literal-contextual approach as its foundation, supplementing with contextual equivalence only where strict literalism would obscure meaning, while remaining consistent with BTC’s ITT methodology.

 

10. Hebraic context of Scripture

 

a)               The conversations, events, and thought-world of the MTL are Hebraic in context. Their Greek composition necessarily involved conceptual interpretation from a Hebraic framework, whether internally by bilingual authors or with scribal assistance.

b)               Greek functioned as a Hellenistic lingua franca, not as a covenant-defining language. Purely Greek-based root-word study is therefore inadequate as a primary method for Hebraic Scripture exegesis.

c)               The discourse and cognition of YAHudim - and especially of YAHshua and His disciples - were fundamentally Hebraic. No gentile language can independently replace the Hebraic framework for critical Scripture study.

d)               BTC’s ITT methodology therefore seeks to restore and preserve essential Hebraic terminology, meaning, distinctions, and covenantal context.