Dr. Naomi Wolf Reads The Geneva Bible – Détails, épisodes et analyse

"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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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 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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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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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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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 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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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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