The Maltranslation "Freewill Offering", From Masoretic Texts by English Translators

Almighty God impels people to make an offering in the Old Testament, in Truth (John 14:6).

During the lifetime of Moses, this sequence of Hebrew letters אביהוא carried a specific contextual significance for a Hebrew language fluent person hearing or reading the Hebrew word.

During the Exodus, the same timeframe as Moses, another sequence of Hebrew letters נדב carried a specific contextual significance for a Hebrew language fluent person hearing or reading the Hebrew word.

The original language Holy Scripture communicae must be comprehensively transferred to a target language in order for the target language communicae to be called Biblical; otherwise, the target language is a broken Biblical translation, or, more accurately, an unholy translation.

These Hebrew words are masked, even a mystery for a person not fluent in or unfamiliar with the Hebrew language.

The Hebrew word אביהוא translates into English as "He is Father".

The Hebrew word נדב translates into English as "generous".

The Hebrew word אביהוא has been transliterated into English as "Abihu" ([URL=https://biblehub.com/hebrew/30.htm]Strong's 30 - אֲבִיהוּא - Abihu - אביהוא - abh - an Israelite name, He is Father (links to biblehub.com/hebrew/30.htm)[/URL]).

The Hebrew word נדב has been transliterated into English as "Nabab" ([URL=https://biblehub.com/hebrew/5070.htm]Strong's 5070 - נָדָ֨ב - Nadab - נדב - ndb - an Israelite name, generous, noble (links to biblehub.com/hebrew/5070.htm)[/URL]).

Let us examine a passage where these names are mentioned as transliterations:

Now Nadab and Abihu, the sons of Aaron (Leviticus 10:1, NASB)

Now, let us examine the same passage where these names are mentioned as translations:

Now Generous and He is Father, the sons of Aaron (Leviticus 10:1, NASB)

The translation expresses the concept as perceived by the Hebrew language communicator around the time of the Exodus.

The Hebrew word נדבה is another word that is contemporary with the Exodus, that is, in the lifetime of Moses and Moses' slightly elder brother named Aaron.

The Hebrew word נדב (generous) is the root Hebrew word for the Hebrew word נדבה which maintains the root word concept extended to include the concept of "offering". Both of these Hebrew words share exactly the same first 3 characters.

Cumulatively, נדבה (Strong's 5071 - נְדָבָ֖ה - nedabah - נדבה - ndbh - impelled generous offering (links to biblehub.com/hebrew/5071.htm)) denotes "generous offering", not "freewill offering" which is an unholy translation that deviates from the contemporary root word meaning of "generous".

Let us examine a passage where נדבה is translated into the deceptive form of "freewill offering" as the English translators and linguists abandon the Hebrew root word נדב (generous):

They received from Moses all the contributions which the sons of Israel had brought to perform the work in the construction of the sanctuary. And they still [continued] bringing to him freewill offerings every morning. (Exodus 36:3, NASB)

Now, let us examine the same passage where נדבה is translated into the truthful form of "generous offering" adhering to the Hebrew root word נדב (generous):

They received from Moses all the contributions which the sons of Israel had brought to perform the work in the construction of the sanctuary. And they still [continued] bringing to him generous offerings every morning. (Exodus 36:3, NASB)

Self-described linguistic expert Brian H. Wagner, Ph.D. neglects the Hebrew word חפשי which also occurs during the timeframe of Moses life.

The Hebrew word חפשי translates to the concept represented in by the English word free.

The concluding word in the following verse is חפשי ([URL=https://biblehub.com/hebrew/2670.htm]Strong's 2670 - חָפְשִׁי - chophshi - חפשי - chphsh - free[/URL]):

But if the slave plainly says, "I love my master, my wife, and my children; I will not go out free," (Exodus 21:5)

The Hebrew word חפשי (free) is entirely different from the Hebrew word נדב (generous). The Hebrew language has these two distinct words for two distinct purposes.

The Hebrew word חפשי conveys the concept of free, liberated, detached, autonomous. This Hebrew word of חפשי (free) does not appear as a modifier to the concept of a person's will nor God's Will in all of Holy Scripture.

The Hebrew word נדב conveys the concept of generous, liberally, freely, plentiful. By extension, the Hebrew word נדבה (generous offering) maintains the meaning of it's root Hebrew word נדב (generous). All of these words are used in the Book of Exodus - all within the lifetime of Moses:

• Strong's 5070 - נָדָ֨ב - Nadab - נדב - ndb - an Israelite name, generous, noble
• Strong's 5071 - נְדָבָ֖ה - nedabah - נדבה - ndbh - impelled generous offering
• Strong's 2670 - חָפְשִׁי - chophshi - חפשי - chphsh - free

So this means the concepts expressed by these words must remain consistent.

Since חפשי (free) is not part of נדבה (generous offering), then wicked men practice the lawlessness (Matthew 7:21-23) of using "free-will offering" for נדבה (generous offering) after those men have been shown the Truth (John 14:6).

The Septuagint version of Exodus 35:29 reads:

And every man and woman whose mind inclined them to come in and do all the works as many as the Lord appointed them to do by Moses- [I]they[/I] the children of Israel brought an offering to the Lord. (Exodus 35:29, Brenton)

The Septuagint Translation of the Old Testament (Torah) contains "an offering" with no mention of "freewill", so freewill is absent.

Freewill is not a part of the Hebrew word נדבה (generous offering) of which the English Bible translators/linguists moved from "freely" (plentiful, generous, abundant) over the centuries into "freewill", so "freewill offering" is not found in the Old Testament, but "impelled generous offering" is found in the Old Testament, and this Scriptural explanation demonstrates this fact.

At the time of the Exodus, when a person who spoke the Hebrew language heard the Hebrew word נדבה, then that person thought of the concept "generous", not "free-will", but truly "impelled generous offering"!

The written Hebrew language was a consonant only alphabet at the time of the Exodus during the lifetimes of Moses and Aaron.

Thousands of years later, vowels were introduced into the written Hebrew language. The Masoretes with their Masoretic Texts of post seventh century A.D. to pre fourteenth century A.D. added niqqud, in Hebrew orthography, a system of diacritical signs (dots and points) used to represent vowel letters in the formerly exclusively consonant written Hebrew alphabet.

Currently, the Masoretic words of נָדָ֨ב (nadab, generous, Strong's 5070) and נְדַב (nedab, to volunteer / offer freely, Strong's 5069) and נָדַב (nadab, to incite / impel, Strong's 5068) originate from exactly same Hebrew word of נדב (ndb, generous, Strong's 5070), and the evidence of this reality is visible by the removal of the Masoretic vowels leaving only the Hebrew consonants - just like the written Hebrew language existed in ancient times such as the lifetimes of Paul, Jesus, David, Moses, Aaron, and Aaron's son Generous (נדב).

These semantics demonstrate that distinguishing differences among נָדָ֨ב (nadab, Strong's 5070) and נְדַב (nedab, Strong's 5069) and נָדַב (nadab, Strong's 5068) is defective linguistics, even deceptive linguistics. נְדַב (nedab, to volunteer / offer freely, Strong's 5069) appears only in the Book of Ezra. נָדָ֨ב (nadab, generous, Strong's 5070) and נָדַב (nadab, to incite / impel, Strong's 5068) appear in the Book of Exodus.

The linguistic result illuminates the absence of the freewill concept from נדב (ndb, generous, Strong's 5070) while at the same time leaving the generous concept intact for נדב (ndb, Strong's 5070); therefore, נדבה (ndbh, Strong's 5071) means "generous offering", not "freewill offering", but "generous offering" in Truth (John 14:6).

The article FREEWILL AS TAUGHT IN SCRIPTURE by Brian H. Wagner, Ph.D., instructor of church history, theology and biblical languages at Virginia Baptist College, fails to accurately explain the original Hebrew language as utilized by the Israelites at the time of the Exodus.

Dr. Wagner's bio even states he is a Biblical language expert, but he fails to know the Hebrew language.

Because of this fact, Brian H. Wagner, Ph.D. is a deceiver preaching free-will of man (2 Timothy 3:13), and people following Wagner are deceived by thinking that they have a free will capable of choosing Lord Jesus Christ unto salvation despite the fact that the Word of God states unequivocally:

• "you did not choose Me, but I chose you" (Lord Jesus Christ, John 15:16), so God exclusively chooses people.
• "I chose you out of the world" (Lord Jesus Christ, John 15:19, includes salvation), so God exclusively chooses people unto salvation.
• "What I say to you I say to all" (Lord Jesus Christ, Mark 13:37 - Jesus had taken the Apostles Peter, Andrew, James, and John aside in private and said this), so all the blessings of God mentioned above are to all believers in all time.

The Hebrew Word For "Choose" And It's Conjugates Is בָּחר (bachar) Strong's Number 977

Beholding Joshua 24:15

Joshua expresses a conditional logic statement in Joshua 24:15, and a conditional logic statement is normally an IF/THEN construct, for example:

IF condition THEN predicate

Stated in a more Joshua 24:15 focused fashion.

IF you_do_this that_will_happen

Thus, the conditional expresses an action in the condition (you_do_this), and the effectual result in the predicate (that_will_happen).

A conditional does not convey ability to the recipient of the conditional.

Now, the conditional logic statement Joshua expressed was "If it is disagreeable in your sight to serve the LORD" (Joshua 24:15), so the condition (you_do_this) is "to serve the LORD is disagreeable in your eyes"; furthermore, Joshua 24:15 contains no reference to "choice" nor "free will" towards God . The condition Joshua expressed states the condition/state-of-being/nature of the person.

Disagreeable does not mean choose.

In the predicate Joshua provides only false gods to choose among for the those people whose nature is against the LORD, for Joshua said "choose for yourselves today whom you will serve: whether the gods which your fathers served which were beyond the River, or the gods of the Amorites in whose land you are living" (Joshua 24:15), and the word "choose" in this verse is translated from בָּחר (bachar) (Strong's Number 977).

Finaly, Joshua states "but as for me and my house, we will serve the LORD", and there is no reference to "choice" nor "free will" towards God (Joshua 24:15).

A state of being, "disagreeable", is mentioned in Joshua 24:15, and action, "serve", is mentioned in Joshua 24:15.

There is no choice towards God mentioned in Joshua 24:15.

Beholding The Larger Context Surrounding Joshua 24:15

No scripture states that the people in attendance actually chose the gods of their fathers or that they chose the gods of the Amorites, not in Joshua 24:15, not elsewhere.

I am not necessarily saying that they could not choose the gods of their fathers or the gods of the Amorites.

The people said "We also will serve the LORD, for He is our God" (Joshua 24:18).

Joshua declared to the people in response "You will not be able to serve the LORD, for He is a holy God. He is a jealous God; He will not forgive your transgression or your sins" (Joshua 24:19).

JOSHUA JUST TOLD THEM THAT THEY WOULD NOT BE ABLE TO SERVE GOD.

The people then said to Joshua, "No, but we will serve YHWH." (Joshua 24:21).

Joshua responded to the people with "You are witnesses against yourselves that you have chosen for yourselves YHWH, to serve Him." (Joshua 24:22)

JOSHUA JUST TOLD THEM THAT THEY ARE "WITNESSES AGAINST YOURSELVES", SO THEY TESTIFIED TO THE CONDEMNATION OF THEMSELVES.

When a person is a "witness for a defendant", then such a one is a proponent for the defendant; in other words, a witness for the defendant. This scenario outlines testimony for justification of the defendant.

When a person is a "witness against a defendant", then such a one is an opponent against the defendant; in other words, a witness against the defendant. This scenario outlines testimony for condemnation of the defendant.

The truth is there is no free will in the passage.

Regarding when Joshua said "You are witnesses against yourselves that you have chosen for yourselves the LORD, to serve Him" (Joshua 24:22):

From the time that Joshua commanded "Now therefore, put away the foreign gods which are in your midst" (Joshua 24:23) until after Joshua's death (Joshua 24:29) and after Othneil (Judges 3:9) and after Ehud (Judges 3:15) and after Shamgar (Judges 3:31) and after Deborah and Barak (Judges 4-5) and after Gideon (Judges 6-8) and after Tola (Judges 10:1) and after Jair (Judges 10:3), it was not until after all that time that...

After all that time it is written "they put away the foreign gods from among them" (Judges 10:16), and there is no record of the Israelites putting away the foreign Gods prior to that time.

Judges 10:16 contains the first occurrence of "foreign gods" after Joshua 24:23.

So there is no record of the people in attendance fulfilling Joshua's command of "Now therefore, put away the foreign gods which are in your midst" (Joshua 24:23), and non-performance of the command shows fruit contrary of their choice mentioned by Joshua.

Beholding The Corollary Between Joshua's Words And Jesus' Words - Expressing The Exclusive Power Of God For God And Man Communing

Joshua declared "You will not be able to serve YHWH" (Joshua 24:19, and recall Joshua saying the people chose God in a pejorative manner in Joshua 24:22).

Lord Yeshua declares "you did not choose Me" (John 15:16).

The Lord is a Holy God (Joshua 24:19), and no man can enter the presence of God by the man's own autonomous power (Matthew 19:25-26).

BEHOLD THE DISTINCT COROLLARY BETWEEN JOSHUA'S WORDS AND YESHUA'S WORDS - THAT MAN IS IMPOTENT AT CHOOSING GOD.

Joshua declared "He is a jealous God; He will not forgive your transgression or your sins" (Joshua 24:19).

Lord Yeshua declares "I chose you out of the world" (John 15:19, includes salvation).

The Lord is a jealous God (Joshua 24:19), so God does not share the glory of choosing man unto salvation (Isaiah 42:8).

BEHOLD ANOTHER DISTINCT COROLLARY BETWEEN JOSHUA'S WORDS AND YESHUA'S WORDS - THAT GOD EXCLUSIVELY CONTROLS FORGIVENESS OF SINS UNTO SALVATION.

(1) The scripture in Joshua 24 never indicates that the people chose God with God's blessing.

(2) Joshua told the people that they are "witnesses against yourselves" (Joshua 24:22), so the people testified to the condemnation of themselves.

(3) From the time that Joshua commanded to the people in attendance "Now therefore, put away the foreign gods which are in your midst" (Joshua 24:23) at least 245 years* transpired until another generation of people "put away the foreign gods from among them" (Judges 10:16), and there is no record of the Israelites putting away the foreign gods prior to that time, and non-performance of the command (Joshua 24:23) shows fruit contrary of the people in attendance choice mentioned by Joshua (Joshua 24:22).

* 40 years (Judges 3:11) + 80 years (Judges 3:30) + 40 years (Judges 5:31) + 40 years (Judges 8:28) + 23 years (Judges 10:2) + 22 years (Judges 10:3) = 245 years

The Truth (John 14:6) is no scripture states that man was imparted free will, in particular, the ability to choose God unto man being saved from the wrath of God, for God reserses this glorious work unto God's majestic glory alone (John 15:16, John 15:19, includes salvation).