Terminology in the Language of Faith

Upon coming to understand the Hebrew roots of “the faith once delivered,” I made an important decision. I will avoid using much of the “christian” terminology that has crept into the language of the faith that we hold so dear. More important, and as much as possible, I will only use language that is truly “scriptural.”

In the last several decades, many historians have come to believe that all Scripture was originally inspired in the Hebrew language. That includes the inspired texts of first century. To say it more plainly, it would include the writings of the Messiah’s disciples (Matthew, Mark, Luke and John), the letters of Shaul (Paul), Jacob (James), Kepha (Peter) and so on. There is considerable historical and grammatical evidence that all the post-Messianic writings were penned in first-century Hebrew.

It is also well understood that very early in “church” history, pagan custom and language was allowed to flourish as an evangelizing tactic. In other words, non-Jews were allowed to keep their traditions in order to bring them into the Church. Most of those traditions were based on sun worship, with the consequence that the language of sun-worship became acceptable terminology within the Church.

Similarly, the language and thought of early Christianity was squeezed through a Greek mold. Indeed, it was Greek philosophy and world-view that became the first enemy of the Good News, and many believers were quickly “Hellenized” away from the historic Hebrew roots of the original faith. The Greek language prevailed in the Church, and today many of its doctrines have their source in Greek terminology.

[When believers were fist called “Christians” in Antioch (Acts 11:26), the term “Christian” was not complimentary. Early believers did not call themselves Christians, using rather “Nazarenes” or “followers of the Way.” Acts 11:19-20 says it was the men of Cyprus and Cyrene that preached to the Greeks in Antioch, and that the persecuted believers who had fled there spoke only to the Jews. The term “Christian” has it’s roots in the Greek language, and is proof of very early Greek influence.]

One of my primary goals in using proper terminology is to honour the Setapart Name. In keeping with an established practice, I use the Tetragrammaton YHWH for the Name of the Father, or use Elohim which means “Mighty One” or “Almighty.” The formal name for the Messiah is Yahushua (yah oo shoo ah), but I also use the more familiar form, Yeshua (yeh shoo ah). I believe both are correct. As for the actual pronunciation of the the Tetragrammaton, I believe that the Father’s Name should be pronounced as Yahuah (yah oo ah). I encourage my readers to actually pronounce the Father’s Name in their reading.

There is a view that every letter in the Tetragrammaton should be pronounced. Gérard Gertoux makes the case for this view in his book:

The
Name of God
Y•eH•oW•aH
Which Is
Pronounced As
It Is Written
I_Eh_oU_Ah

And as Frank Morgan M.D. writes in The Watchmen’s Cry (edited):

The Father’s name is most definitely not “the LORD.” “Lord” is a title. The word “Ba'al” is rightly translated as “Lord.” The Father has a name and the third commandment instructs us not to bring it to nothingness. We take the commandment, “Do not take the name of YHWH your Elohim in vain” to mean not swearing or cursing. Incredibly, a more careful study of the Hebrew indicates the Command ought to read something like this… “I am YHWH your Elohim, do not bring my name to nothingness.” This makes sense when we understand that to do something in vain is to do it for nothing. Amazingly, for centuries most people have not even realized that the Father has a name and instead have used the label “God” or the title “Lord.” The Father’s name is YHWH, and although the exact pronunciation may be in dispute, the mere fact that more and more people are becoming aware of His name indicates we are getting closer to the end-times based on this prophecy of Jeremiah that rightly ends…

“And they shall know that My name is YHWH”