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Verfasser: shana
Datum: Dienstag, den 4. November 2008, um 18:37 Uhr
Betrifft: Unterricht bei Joshua Seixas und Alexander Neibaur

> > sein Hebräisch war doch genausogut wie sein altägyptisch.
> Denn es war nicht vorhanden!

Das stimmt soweit ich mich erinnere nicht ganz. Hebräisch Unterricht hat Joseph Smith schon gehabt/genommen, darüber gibt’s auch irgendwo irgendwelche Berichte (wer Lust hat zu suchen, möge dies tun:-)) ...
Hier ein link zu der Elohim Interpretation/Ãœbersetzung. Siehe das Kapitel: Kabbalah in Mormon Doctrine: The King Follett Discourse
"The prophet begins his discussion of the plurality and hierarchy of the Gods with an odd exegesis of the first words of Genesis, Bereshith bara Elohim:

        I suppose I am not allowed to go into an investigation of anything that is not contained in the Bible. . . . I will go to the old Bible and turn commentator today. I will go to the very first Hebrew word--BERESHITH--in the Bible and make a comment on the first sentence of the history of creation: "In the beginning. . . ." I want to analyze the word BERESHITH. BE--in, by, through, and everything else; next, ROSH--the head; ITH. Where did it come from? When the inspired man wrote it, he did not put the first part--the BE--there; but a man--a Jew without any authority---put it there. He thought it too bad to begin to talk about the head of any man. It read in the first: "The Head One of the Gods brought forth the Gods." This is the true meaning of the words. ROSHITH [BARA ELOHIM] signifies [the Head] to bring forth the Elohim. If you do not believe it you do not believe the learned man of God. No learned man can tell you any more than what I have told you. Thus, the Head God brought forth the Head Gods in the grand, head council.133

        

By any literate interpretation of Hebrew, this is an impossible reading. Joseph takes Elohim, the subject of the clause, and turns it into the object, the thing which received the action of creation. Bereshith ("in the beginning") is reinterpreted to become Roshith, the "head" or "Head Father of the Gods," who is the subject-actor creating Elohim.134 And Elohim he interprets not as God, but as "the Gods." Louis C. Zucker, who published an insightful examination of Smith’s study and use of Hebrew, notes that this translation deviates entirely from the interpretative convention Joseph had learned as a student of Hebrew in Kirtland. Joshua Seixas, the professor who had instructed Joseph and the School of the Prophets in early 1836, used in his classes a textbook he had written, Hebrew grammar for the Use of Beginners.135 In the Seixas manual (p. 85), this Hebrew text of Genesis 1:1 is given along with a "correct" word-for-word translation: "In the beginning, he created, God, the heavens, and the earth." Seixas would not have introduced in his oral instruction a translation entirely alien to the conventions of his own textbook. Zucker comments on Smith’s strange translation of the verse: "Joseph, with audacious independence, changes the meaning of the first word, and takes the third word ’Eloheem’ as literally plural. He ignores the rest of the verse, and the syntax he imposes on his artificial three-word statement is impossible."136

But Zucker (along with Mormon historians generally) ignored another exegesis of this verse--an exegesis which was a basic precept of Jewish Kabbalah from the thirteenth century on and which agrees, word for word, with Joseph’s reading.137 In the tradition of Kabbalah, Bereshith bara Elohim was most emphatically not an "artificial three-word statement," as Zucker implied. Gershom Scholem, in the middle of a long discussion, explains this other view:

        The Zohar, and indeed the majority of the older Kabbalists, questioned the meaning of the first verse of the Torah: Bereshith bara Elohim, "In the beginning created God"; what actually does this mean? The answer is fairly surprising. We are told that it means Bereshith--through the medium of the "beginning," [Hokhmah, or "Wisdom," the primordial image of the Father God in the Kabbalistic Sefiroth]--bara, created, that is to say, the hidden Nothing which constitutes the grammatical subject of the word bara, emanated or unfolded,--Elohim, that is to say, its emanation is Elohim. It [Elohim] is the object, and not the subject of the sentence.138

        

Scholem’s point is perhaps made clearer by restatement. In the Zohar, and in the commentaries of the majority of older (that is, thirteenth- and fourteenth-century Kabbalists), the verse Bereshith bara Elohim is grammatically turned around. Bereshith is understood to refer to the Sefirah of Hokhmah, translated as "Wisdom" and identified in Kabbalistic theosophy as the Supernal Father--the figure who is usually interpreted in Kabbalah as the First of the Godhead. Hokhmah then emanates, or "creates" in the sense of unfolding, the Elohim.139 As Scholem notes, the interesting thing here is that Elohim has become the object of the sentence, and is no longer the subject. This is precisely Joseph Smith’s reading.

........." und so weiter und so fort.
siehe hier:
http://www.gnosis.org/jskabb3.htm
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