Dr. Naomi Wolf Reads The Geneva Bible (A DailyClout Podcast)

The Geneva Bible

Outspoken with Dr Naomi Wolf is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

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The Geneva Bible

Outspoken with Dr Naomi Wolf is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Outspoken with Dr Naomi Wolf is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Outspoken with Dr Naomi Wolf is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Outspoken with Dr Naomi Wolf is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Outspoken with Dr Naomi Wolf is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Outspoken with Dr Naomi Wolf is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Outspoken with Dr Naomi Wolf is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

This is the most mistranslated chapter yet in our journey -- G-d's relationship to humans, down to how His NAME is mistranslated, is dramatically watered down -- a bit in the Geneva Bible but hugely in the Revised Standard Version. Multiple cases of G-d's intimacy with humans are altered to lead Him to seem more distant.

Outspoken with Dr Naomi Wolf is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

More at DailyClout.iohttps://dailyclout.io/outspoken-geneva-bible-reading-exodus-3-multiple-cases-of-g-ds-intimacy-with-humans/

Outspoken with Dr Naomi Wolf is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

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Outspoken with Dr Naomi Wolf is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Outspoken with Dr Naomi Wolf is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Outspoken with Dr Naomi Wolf is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Outspoken with Dr Naomi Wolf is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Outspoken with Dr Naomi Wolf is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Outspoken with Dr Naomi Wolf is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

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Kirk Elliott Precious Metals

Outspoken with Dr Naomi Wolf is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

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In these two incredibly important chapters, YHWH spells out how He wishes to live among/amidst/within the Children of Israel -- by using the physical setting of the Ark of the Covenant. He gives instructions for how to build the "Mishkan", the site of holy presence.

In the Hebrew, YHWH is telling Moses to build what sounds like a divine technology --- almost like a radio receptor -- which will allow him to speak to and meet with Moses. There is a part of the structure called a Kapporet, which literally means "ark cover" or "lid".

In the Hebrew, YHWH may be saying, simply, I will speak to you from the lid of the ark, from between the gold cherubim that are at either end of the structure, and this is how I wish to be a "neighbor" "among/amidst" you.

YHWH explains that he will communicate to humans from there.

But in the English translations from 1560 on, this "kaporet" is translated as "mercy seat".

In later Christian doctrine, including Hebrews, this passage is read as prefiguring the sacrifice of Christ. But I think this translation has problems.

"Mercy seat", translated from the Greek, suggests that YHWH is always in judgement and that his main dwelling, requires us to supplicate Him for "mercy" in order to connect with Him. I would argue that these meanings are not necessarily in the original, though "kippur" may also relate to "atonement", ie Yom Kippur.

The instructions in the Hebrew could be read as God communicating via a "lid" on the ark, the width of the ark and made of gold, or that he could be communicating via a device related to atonement.

It is interesting to me that in Hebrew, these instructions may be much more technical than the creation of a "mercy seat" - -- the goal in any event is to create a way for YHWH to speak directly to humans. In the Hebrew, too, the goal on God's part of creating the Ark of the Covenant is certainly to have more intimacy with humans.

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In these chapters, YHWH continues the process of giving direction to Moshe, about how to construct an "aron", a cabinet or "ark", in which He will live and from which He will communicate to the Children of Israel. The construction guidance is detailed. What is striking about the original Hebrew, and the Geneva Bible translation, is that the "tabernacle" (from the Greek for "tent," or "hut") had in the original Hebrew a "court" where the people could gather, outside of an embroidered veil that separated the "Miskan", the actual place of YHWH's dwelling, from the rest of the people. 

In the previous chapters, YHWH made clear that the construction of the "mishkan" -- His dwelling-place -- out of gold, with cherubs facing one another at the top -- would function almost as a radio receiver, or some other communications technology, that would allow him to communicate with Moshe or the priests directly. 

In these chapters, the artistry involved with the "aron" itself and also with the whole complex, reveals (as I read it) that God loves art and artistry and speaks to us through it, and that our love for art and artistry brings us closer to God and allows us to speak with Him. 

Also surprising to those of us who have never read the Hebrew, or the Geneva Bible, is the fact that a veil separated the "Mishkan" (same root as "neighbor" "one who dwells near"), is the fact that there was a courtyard that was quite large, where the table for the "showbread" was located, and the menorah that illuminated it, and "the people" were expected or invited to be present there. The later ecclesiastical and exclusively priestly functions and qualities of engaging with God near the "ark of the covenant" are not in the original Hebrew, though in the Hebrew it is true that only the priest enters the Holy of Holies. Others too, in the original, may draw near. It seems that the Priests alone entered the Holy of Holies but the people could draw near, outside the curtain separating the two sections. 

The other striking thing about this description in the Hebrew is that the whole complex is called "the Tent of Meeting". I would wager that the way you were taught about the Ark of the Covenant did not include the idea of a more inclusive "tent of meeting." I was not taught about the more inclusive "tent of Meeting" either.

So Western religious memory kept the ark itself but lost to the mists of historical and ecclesiastical memory, the fact that the original instructions from God to Moshe included a "tent of meeting" where others too could assemble and also be present near the Presence of God. 

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This chapter carries forward the set of instructions from YHWH to Moshe (Moses), about how He wishes to live among and interact with His people/family. 

We saw in the last chapters, about the Ark (Mishkan - dwelling-place) and the Temple of Meeting - that some meanings vanished over time and other meanings were added. For example, when you learned about the Ark, you probably weren't taught that a section of the 'Tent of Meeting' was for everyone to hang out near God - 'the congregation', separated from God's physical dwelling by only an embroidered curtain. And 'mercy seat' may or may not be the meaning of 'Kaporet', which can also simply mean 'lid'. So from the start, God's dwelling may have been more accessible to all, and less involved with wrath or punishment, than later translations suggest.

By the same token, we see that the directions about the clothing of Aaron the Priest, and his sons, originally included a breastplate that was a keepsake or memento of all God's children, the names of the Tribes, including their 'mishpat' or 'sentence.'

This piece of jewelry was a 'zikaron' to God, a memory object, to bring to mind His children. This object was later described, and entered our narratives, as a breastplate of 'Judgement' that validated Priestly power, and the RSV mistranslation suggests that God could forget His children without this reminder, whereas the Hebrew has the 'memory' or 'remembering' of His children, always 'in front of the face' of God. 

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In Exodus 29, YHWH explains to Moshe how He wishes Aaron the priest, and his sons, to serve as priests in the 'Mishkan' or Holy Presence. In the Hebrew and the Geneva Bible, the priest must always engage in 'consecration' or 'sanctification' of himself, his body and clothing, because he is human. In the RSV, this 'holy-ifying' is mistranslated as 'ordination'. But Exodus 29 really does not describe 'ordination' at all. Also notable in the Geneva Bible is the fact that the priest sits outside the Tent of Meeting to eat his portion of the sacrificial meat and bread - among the people, transparently. The RSV also describes the priests' portion as 'due' from the Children of Israel, as if it's a tax, whereas in Hebrew, it's an 'offering'. Priests are humans like anyone else, not vested themselves in supernatural authority, but rather they are servants of supernatural authority. 

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YHWH is sharing with Moshe, on Mt Sinai, how He wants humans to celebrate Shabbat with Him, and why. He has also prepared a place for Him to live among humans - the Ark of the Tabernacle, or of the Tent -- and He has described the ceremonial robes and breastplate that the Priest, Moshe's brother Aaron, and Aaron's sons, should wear in performing service to Him in the Tent of Meeting.

Tragically, the Children of Israel could not wait for even a short time, before losing all faith in YHWH and abandoning all connection to Him. They give up on Moshe coming down from the mountain pretty quickly, and immediately melt down their gold jewelry to create a molten calf image, which they then worship. This idol-worship breaks YHWH's heart and He almost destroys the entire community of the Children of Israel, He is so upset. 

Moshe offers himself as a sacrifice -- prefiguring Yeshua's sacrificial act -- and YHWH rejects this, but He does note that the idolatry will be in the final accounting against the idolaters, on the day when accounts are reconciled. A massacre unfolds, leaving only the people who actively stood with YHWH, alive and able to move on with the story.

Again we explore the issue of "making holy" -- "mekadesh" -- and we show how very different this Jewish idea is from "ordination" or even from confession, and other kinds of sanctification, in later religious traditions. Everyone is invited to "lekadesh", in the Hebrew idea of holiness, and it is not a one-time activity but a continual process that allows one to draw closer to God and to absorb His blessings. 

We also explore the idea of whether God is eternal and changeless, or if He changes over time -- as I argue He does in relation to humans, as He continually seeks closeness, only to be, in this text, often rebuffed. Or could both be true at once?

A dramatic crisis in the relationship of God and His family.

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YHWH withdraws Himself because of His heartbreak; we can no longer see Him, spend time with Him in the same way as before the making of the Golden Calf.

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In Exodus 35, YHWH continues to explain how He wants to live among his "family", humans, and specifically right now, the Children of Israel. Those who did not wish to align with YHWH are all dead from a recent massacre. The ones remaining actively wish to know what He needs and wants from them. In this beautiful chapter, God explains the kind of artistry, beauty and craftsmanship he wishes for his "home", the Ark of the Covenant, and also explains the role of art in the lives of human beings. He shows that when free people are "willing" to approach and create gifts for God, God then inspires and uplifts them with "wisdom of the heart" so that they can create and enjoy beauty and art. This is the first or at least the first surviving description of the process of using the creative imagination in literature, to my knowledge, and it is a profound explanation of creative "inspiration" and the role of beauty in worship. Sadly, the modern translation removes the "heart of wisdom" language around creative inspiration within the imaginations of free men and women, and reduces the terms used to technical "ability" in craftsmanship, thus completely deadening the beauty and importance of this explanation by God of how artistic inspiration connects Him to humans and vice versa. 

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The Children of Israel are inspired creatively by the opportunity to decorate and adorn God's house that they will carry with them, the Tabernacle. Everyone 'wise-hearted', male and female, is bringing so much jewelry and so many gifts to the project, that their leaders ask them to stop. We see how later English translations dialed down the sense of euphoria and artistic creativity that is in the Hebrew and in the Geneva Bible, and made this event much more about technical ability. We also see the amazing way some of the Hebrew descriptions of 'holy work' operate inexplicably almost as a palindrome.

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The Hebrew translation of Matthew may date from the 13th century or from the 1st century. Whatever the case, the Hebrew reveals a radically different story than do versions of the Gospel that are translated from Greek and Latin - a much more Jewish discourse and context. Dr. Wolf reads and explains Chapter 5 - the Beatitudes.

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In this Hebrew version of the Gospel of Matthew, which may date from the 13th century or possibly relate to a Hebrew Gospel from back to the 1st century, the Rabbi Yeshu explains what 'your Father who is in the sky' really wants from those in prayer. He points out that it is what is in one's heart that matters to God, and not outward show. Yeshu also begins 'doctoring' - his healing practice, and explains that all 'sons of man' - humans - can tap the healing powers that he can. Many words that were later translated differently from the Greek and Latin -- 'students' not 'disciples', 'nation' not 'people', 'analyze (Torah)' not 'preach' - reveal the Jewish content of Yeshu and his community.

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In these chapters, Yeshu reveals more of his powers of healing. He raises a girl from what her loved ones believed was death, and heals a paralytic man. 'Demons' or, in Hebrew, 'ghosts', confront him, and he directs them out of the people who asked for his help. The Establishment starts to have concerns about the source and meaning of his powers.

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Yeshu explains to his students what his Father's priorities are - and how important it is to invert human values to see what is most important, from the perspective of 'the Kingdom of the Sky'. Dr. Wolf explains how very differently the Greek and Latin-derived translations of words such as 'Son of Man', 'Lord', 'students' 'doctoring', and 'nations' resonate, from their Hebrew analogs or perhaps originals. She reveals more of the unbelievably complex puns and wordplay in the Hebrew Gospel, which suggests to scholars such as Nehemiah Gordon, that it may derive from a 1st-century or original text.

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The Children of Israel get further detailed instruction from YHWH about how He wishes to live among them - in these chapters, including details of what the priests attending the Tent of the Presence, should wear. Are gold filaments and a breastplate of jewels, decorations, or possibly some kind of divine technology? More on God's love of human artistry.

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In this chapter, we hear more descriptions of how YHWH wants His priests to be dressed and adorned. The details of the breastplate, in which all of the names of the tribes of the Children of Israel are to be inscribed, and other important details, are enumerated. We compare texts and find that once again, the later English fails to distinguish between important shades of meaning: "service" as if to a cause, becomes the more theological "minister". The two versions of a word for "work" in Hebrew -- one of which means "worship" as well, are listed in the RSV so it sounds as if all YHWH wants from humans is their brute labor. And the affirmative of how happy YHWH is when humans align with HIs will -- "ken asu!" "Yes, they did it!" -- is lost altogether in the modern translation of the RSV. We return to the question of whether YHWH is giving humans, in these chapters, a technology of some kind assisting communication with the Divine -- as well as a set of instructions for adornment.

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In this majestic summary chapter, all of the elements of the tabernacle and all of the menorah, the priest's clothing, the laver (washbasin), and all the accouterments of the 'mishkan' are brought together in a triumphant litany. The original Hebrew makes it clear that it's the people's intention willingly to align with God's wishes, which is as transformational as the holy technology itself. We also explore important concepts such as 'mekadesh', or 'to holy-ize', which is, in Hebrew, something that ordinary humans can do, as opposed to the later English translations for 'holy' which suggests that only God or a priestly middleman can engage with that state of being. More evidence from the Hebrew that God hangs out with us.

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"YHWH picks up again with describing His needs for living among His human family. In Exodus 28–30, He described His ‘apartment,’ and here He describes how to make offerings of meat, flour, and oil. Is the practice of showing generosity to God and expressing devotion for God or for us? Again, we see dramatic variation from the Hebrew original to the modern RSV. In the Hebrew, you are already ‘accepted’ by God; in the RSV, your ‘acceptance’ is conditional—a later and inaccurate rendition of the text."

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“We start a whole new book of the Hebrew Bible! Leviticus 1 begins with guidance on how to make offerings to YHWH. As has been the case throughout so far, the original Hebrew emphasizes that the ordinary person is the one meant to make the offering—not the priest, who merely assists. The desire of the worshipper to make the gift is important, too. This word, however, is completely erased by the time the Revised Standard Version reaches us.”

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"The Children of Israel are still in the desert and still receiving detailed instructions from YHWH, about how to create conditions for YHWH and His human family to live together in harmony and connection. At the end of Exodus, He explained how to build His portable dwelling place. Now he explains ‘sacrifice’, which is also translatable as ‘offerings’. We see again how the ‘ordinary’ person is supposed to approach YHWH himself (unclear but unlikely if women were included here) and make the ‘offering’, including performing the actual slaughter of the animal. Priests again are simply helpers. This chapter reveals intense beauty and poetry around the ‘krv’ root, or ‘near’ as a verb, repeating ‘lehakriv’ or variants six or seven times, showing that an ‘offering’ ‘nears you’ to YHWH. ‘Krv’ is ALSO the root of the word translated as ‘sacrifice’, ‘korban’! So this chapter shows that offerings - tendentiously translated later as ‘sacrifices’ — are really for us - not YHWH - to help us ‘near’ to Him. They are not guilt gestures or punishments or bribes. We also discuss the literal translation or ‘reiach nichoach l’YHWH’ — poorly translated often as ‘a sweet savor to the Lord’ or ‘a pleasant odor’. ‘Reiach’ can also mean ‘spirit’ or ‘wind’ and is the same root as what would be later translated in the New Testament as ‘Holy Spirit’ or ‘Holy Ghost’. So it’s better for us to understand our ‘offerings’ (not really ‘sacrifices’) put through fire as ‘bread/food fire’, as bringing ‘peace/s’ (plural) for both parties in the relationship with YHWH, and offering a ‘pleasing spirit’ to YHWH. As we see over and over, YHWH isn’t after our sheep and goats; He is after our voluntary love and ‘karov’-ness - closeness, with ‘closeness-ing’ or ‘nearing’ to Him being a verb that is not frozen in time like, ‘we are close’, but rather one that extends continually in time; that is to say, these two chapters show that we can always be ‘nearing’ more to YHWH continually."

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“In this chapter, YHWH continues to explain how to “near” Him via offerings. This time, He introduces to Moses and the Children of Israel the amazing idea—one we have largely abandoned—that one can transgress without knowing. Equally mind-altering is the notion that an entire community can transgress and need to seek reconciliation with, and forgiveness from, YHWH (which is always forthcoming if we do our part).

The implications are immense: think back on your own life and consider transgressions of which you may have been unaware at the time. And think of the present—whole communities—doctors, public health officials, political leaders, our entire society—have transgressed in many ways over the past few years. According to YHWH, “We did not know at the time” is no excuse to stop short of group atonement.

We also look at the words translated as “sin” (‘chet’) and “guilt” (‘ashema’). These could be better understood as “missing the mark” and “the state of having offended.” This mistranslation—or rather, skewed translation—reveals the difference between the Hebrew Bible’s (and Judaism’s) understanding of “sin” and “guilt” versus that of many Christian denominations. In the Hebrew Bible, and even for orthodox Jews today, ‘chet’ is a state of having transgressed that is temporary if you atone and make things right. It is not a damnation to Hell, and we are not born with “original sin,” a concept introduced much later in Catholic theology.

Similarly, “guilt” is the state of not having atoned for a transgression and reconciled with YHWH. It, too, is not a permanent or existential state in this tradition.

Lastly, YHWH’s forgiveness—if one “nears” to YHWH (and makes it right with one’s neighbor) and atones for one’s having “missed the mark”—is guaranteed. Again, there is no intermediary in the Hebrew Bible for this absolution and forgiveness: the priest here is just a helper. It’s the individual and the community whom YHWH encourages to come to Him directly to ask forgiveness, atone, reconcile, and be forgiven.

I am not making value judgments, but these two definitions of the word translated in modern Bibles as “sin” really represent—and also structure in our minds and societies—two completely different worldviews, and two totally different ideas of both humanity and God.”

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“What do we do with our guilt?” YHWH explains further to Moses how individuals can review their own actions, see if they have transgressed—even unknowingly—and how they can then leshalem, or “make whole/make perfect,” the deficit caused by ashema, or guilt. We hear the many echoes of ashema/asham—“guilting” is an everyday thing for humans—and we see how practically and easily we can reconnect with YHWH and nislach, or “be forgiven.” But even “misdemeanors” are not really misdemeanors—everything we do matters. If you keep an object someone else lost, swear falsely, or even cheat on your accounting—it’s all serious, and it requires spiritual rebalancing in order to be close to YHWH again, which is always His wish. “We didn’t know”—a slogan we are hearing everywhere in this post-COVID era—just does not cut it.

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