@TomL
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" (Strong's 30 - אֲבִיהוּא - Abihu - אביהוא - abh - an Israelite name, He is Father (links to biblehub.com/hebrew/30.htm)).
The Hebrew word נדב has been transliterated into English as "Nabab" (Strong's 5070 - נָדָ֨ב - Nadab - נדב - ndb - an Israelite name, generous, noble (links to biblehub.com/hebrew/5070.htm)).
Let us examine a passage where these names are mentioned as transliterations:
Now, let us examine the same passage where these names are mentioned as translations:
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 (Strong's 2670 - חָפְשִׁי - chophshi - חפשי - chphsh - free):
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:
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- they 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:
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" (Strong's 30 - אֲבִיהוּא - Abihu - אביהוא - abh - an Israelite name, He is Father (links to biblehub.com/hebrew/30.htm)).
The Hebrew word נדב has been transliterated into English as "Nabab" (Strong's 5070 - נָדָ֨ב - Nadab - נדב - ndb - an Israelite name, generous, noble (links to biblehub.com/hebrew/5070.htm)).
Let us examine a passage where these names are mentioned as transliterations:
Now, let us examine the same passage where these names are mentioned as translations:
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)
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)
The Hebrew word חפשי translates to the concept represented in by the English word free.
The concluding word in the following verse is חפשי (Strong's 2670 - חָפְשִׁי - chophshi - חפשי - chphsh - free):
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 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
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- they the children of Israel brought an offering to the Lord. (Exodus 35:29, Brenton)
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.
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