"Mitä Mormonismi on" ketjussa on noussut esille väite että Raamattu ei kiellä monien jumalien olemassaoloa mutta että vain yhtä pitäisi palvoa.
Joseph Smith opetti monien jumalien olemassaoloa ja vetosi mm. "Eloheim" nimen monikollisuuteen.
"Joseph Smith's teaching that "Eloheim is from Eloi, God, in the singular number" further illustrates his unfamiliarity with the Hebrew language. The singular form of the noun "God" is 'Eloha, not Eloi, which is not even a Hebrew word; 'Eloi as used in Mark 15:34 means "my God" and may be a variant of the Aramaic 'Elohi. Joseph Smith's claim that the word 'Elohim in Genesis 1:1, having a plural ending indicates that there are many gods is completely without merit. A careful investigation of the actual use of this word in the Scriptures will unequivocally show that 'Elohim, while plural in form, is singular in concept. In biblical Hebrew, many singular abstractions are expressed in the plural form, for example, rachamim, "compassion" (Genesis 43:14, Deuteronomy 13:18); zequnim, "old age" (Genesis 21:2; 37:3, 44:20); n'urim, "youth" (Isaiah 54:6, Psalms 127:4). It is interesting to note that no less a Mormon authority than James E. Talmage, in his own writings, contradicted Smith's rendering of the word 'Elohim. "In form the word is a Hebrew plural noun; but it connotes the plurality of excellence or intensity, rather than distinctively of number. It is expressive of supreme or absolute exaltation and power. Elohim, as understood and used in the restored Church or Jesus Christ, is the name-title of God the Eternal Father. . . ."
http://www.jewsforjudaism.org/index.php?option=com_content&view=article&id=332:joseph-smiths-translation-of-genesis-11&catid=142:mormons&Itemid=505
Ylläolevan linkin teksti kannattaa lukea kokonaisuudessaan ja kysyä oliko Joseph Smith oikeasti pätevä hepreankielen taidoiltaan kommentoimaan Raamattua.
Joseph Smith opetti monien jumalien olemassaoloa ja vetosi mm. "Eloheim" nimen monikollisuuteen.
"Joseph Smith's teaching that "Eloheim is from Eloi, God, in the singular number" further illustrates his unfamiliarity with the Hebrew language. The singular form of the noun "God" is 'Eloha, not Eloi, which is not even a Hebrew word; 'Eloi as used in Mark 15:34 means "my God" and may be a variant of the Aramaic 'Elohi. Joseph Smith's claim that the word 'Elohim in Genesis 1:1, having a plural ending indicates that there are many gods is completely without merit. A careful investigation of the actual use of this word in the Scriptures will unequivocally show that 'Elohim, while plural in form, is singular in concept. In biblical Hebrew, many singular abstractions are expressed in the plural form, for example, rachamim, "compassion" (Genesis 43:14, Deuteronomy 13:18); zequnim, "old age" (Genesis 21:2; 37:3, 44:20); n'urim, "youth" (Isaiah 54:6, Psalms 127:4). It is interesting to note that no less a Mormon authority than James E. Talmage, in his own writings, contradicted Smith's rendering of the word 'Elohim. "In form the word is a Hebrew plural noun; but it connotes the plurality of excellence or intensity, rather than distinctively of number. It is expressive of supreme or absolute exaltation and power. Elohim, as understood and used in the restored Church or Jesus Christ, is the name-title of God the Eternal Father. . . ."
http://www.jewsforjudaism.org/index.php?option=com_content&view=article&id=332:joseph-smiths-translation-of-genesis-11&catid=142:mormons&Itemid=505
Ylläolevan linkin teksti kannattaa lukea kokonaisuudessaan ja kysyä oliko Joseph Smith oikeasti pätevä hepreankielen taidoiltaan kommentoimaan Raamattua.
Vastaukset 2
Vanhimmat
"On the basis of Smith's own interpretation of the first verse of Genesis, one must reject his claim to divinely given knowledge of the plurality of gods doctrine or that this doctrine can be proved by reference to this verse. In his analysis of the first word of Genesis, be-ray-sheet, which Smith transliterates as berosheit, he reveals his lack of knowledge of the Hebrew language. He says that "When the inspired man wrote it, he did not put the Baith there. An old Jew, without any authority, added the word. He thought it too bad to begin to talk about the head! It read first, 'The head one of the Gods brought forth the Gods.'" How convenient to arbitrarily dismiss that which would interfere with ones explanation by ascribing it to an unidentified "old Jew."
Throughout the centuries the Jewish people have transmitted the sacred text of the Torah with extreme care, so that not one letter should be changed, added, or deleted. When then could an unauthorized "old Jew" have made this change without causing protest over a spurious addition? Incidentally, the supposedly added "word" is not a word at all, but the single letter bet, which when prefixed to a word becomes the inseparable preposition "in." Furthermore, if the affixing of this inseparable preposition is to be attributed to "an old Jew" why is Smith quoted in the History of the Church (see above) as saying of Genesis 1:1 that "It read first 'In the beginning. . . .'" We must, therefore, conclude that Smith could not decide if "the inspired man" or "an old Jew" placed the prefix letter bet at the beginning of Genesis.
What is Smith's source for this improbable tale about "an old Jew"? Why should this so-called "old Jew" even be concerned "about the head" being mentioned when in fact rosh, which is the Hebrew word for "head," is not the proper pronunciation for the second syllable of the first word of Genesis? The second syllable should not be -rosh nor even -raysh, but simply -ray. There is no double shin in be-ray-sheet. The shin is the opening consonant of the last syllable -sheet. Smith calls the last syllable, which he transliterates as -sheit, a "grammatical termination." However, no such "grammatical termination" exists in Hebrew. Properly, one can say that this word ends in the feminine singular construct ending -eet. If the text of Genesis 1:1 is rendered literally, the translation is: "In the beginning of God's creating the heaven and the earth." This translation is necessary because ray-sheet never means "the beginning" but rather "the beginning of" (cf. Genesis 10:10, Deuteronomy 18:4, Jeremiah 26:1). If the text were to be rendered: "In the beginning God created the heaven and the earth" it would be necessary to write ba-ree-shonah, "at first," rather than be-ray-sheet, which form occurs only in Scripture in the construct state."
lähde sama kuin aloituksessa
https://dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V30N04_115.pdf