Dr. Naomi Wolf Reads The Geneva Bible – Details, episodes & analysis

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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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 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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