Outspoken with Dr Naomi Wolf: Dr. Naomi Wolf Reads The Geneva Bible

"1560 Geneva Bible Leviticus 15"

Dr Naomi Wolf — Mon, 23 Feb 2026 23:07:27 GMT

“YHWH continues instructing Moses and Aaron about how to handle infectious diseases, notably a disease now translated as leprosy. People who may be infectious to others are kept apart from the community til the Priest can assist them in reintegrating, via a sacrifice and ritual at the Tent of Meeting. ‘Pure’ and ‘impure’ continue to be an important theme for the Creator.”

"1560 Geneva Bible Leviticus 14"

Dr Naomi Wolf — Tue, 03 Feb 2026 22:00:54 GMT

"This chapter continues the detailed instructions given by God to Moshe on how to manage infectious skin diseases in order to prevent a plague from spreading among the people. Incredibly, God predicts the future here—He describes well-built houses in a land, Canaan, that the Children of Israel will possess, and even mentions cities. None of these exist in the present, nor did they exist in the past for the people, who have fled slavery. So YHWH is describing a future they cannot imagine from experience—one that, historically, will indeed come to pass. We also explore rabbinical explanations of leprosy as a sign of incomplete spiritual refinement—a metaphor that reminds us how important the boundaries are between pure and impure."

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"1560 Geneva Bible Leviticus 13"

Dr Naomi Wolf — Tue, 27 Jan 2026 19:02:54 GMT

"In this chapter, YHWH tells Moshe how Aaron should instruct the people regarding skin conditions that are defiling or infectious. It’s a difficult chapter, as it goes into graphic, granular detail about how to identify symptoms of what has been translated as leprosy. Early and primitive management of infectious disease—by separating the sufferer from the community until he or she is healed—is demonstrated. But if we zoom out, we can see that YHWH is so concerned about the well-being, even survival, of His human ‘family’ that He gives detailed epidemiological instruction to Moshe so that the Children of Israel can survive."

"1560 Geneva Bible Leviticus 12: Childbirth and Purification"

Dr Naomi Wolf — Wed, 25 Jun 2025 18:16:43 GMT

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"YHWH instructs Moshe further in pure versus impure practices within the community. Here, He explains that a woman who has given birth should be resting apart from her husband and family and is ‘tameh,’ or ritually impure. We speculate on whether, embedded within what is often read as a ‘misogynist’ practice within the community, is in fact a way for YHWH to carve out time for the new mom to heal, recover, and bond with her baby—free of the other tasks and expectations of her role in the household."

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"1560 Geneva Bible Leviticus 11"

Dr Naomi Wolf — Sun, 08 Jun 2025 10:04:08 GMT

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"In this chapter, YHWH spells out the clean, ‘ritually pure’ foods that the Children of Israel should eat, and itemizes the impure, unclean foods that are prohibited. Some of these restrictions don’t come with any explanation that makes sense to humans. Dr. Wolf shares a Rabbi’s explanation: that some things we can’t understand, but we follow them simply because God asked."

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"1560 Geneva Bible Leviticus Ten"

Dr Naomi Wolf — Tue, 03 Jun 2025 11:06:12 GMT

"In this dramatic chapter, Nadab and Abihu, the sons of Aaron the priest, offer 'alien' or 'strange' fire before YHWH. In a devastating response to this disregard of God’s commands, He sends fire to consume them. Through Moses, He warns that Aaron may not mourn for his sons, though the Children of Israel may. As in the story of the devastation of most of the community after they forged and worshipped the Golden Calf, this episode reveals that God is serious about the relationship He is seeking to establish with humans—and that while peace and blessing follow alignment with His commands, destruction can await those who do not take His ordinances seriously."

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"1560 Geneva Bible, Leviticus 8-9: Transgression Offerings and Peace Offerings"

Dr Naomi Wolf — Tue, 29 Apr 2025 19:48:37 GMT

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"This is the last chapter of Leviticus, in which God explains to Moshe how priests (Kohanim) can help people make the sacrifices through which they atone for the wrongs they have committed, and the offerings that meshalem — perfect, make whole, fulfill, bring peace to — the human’s relationship with God. For every khet — sin or transgression — there is the option of atoning and making peace with God, and the place to do it is right in the middle of the camp — in the middle of daily life, family life, etc.; not far away or only on a special day.

In this reading, Dr. Wolf talks about ‘stuck-ness’ — the times when it is difficult to keep reading. She uses that as a metaphor for times in our lives when God seems to have withdrawn Himself, when suffering seems endless or pointless. She describes what she views as a flaw in much of modern Western organized religion — its refusal to address sadness, depression, pain, or suffering seriously; its ‘happy face’ dialectics.

Dr. Wolf also points out — spoiler alert — that these slow, repetitive chapters now end in one of the most mind-blowing experiences in the entire Hebrew Bible: after following God’s directions about offerings, the Children of Israel get to see God’s kavod — glory, honor, weightiness — directly; not some of them, not just the priests, but all of them.

Dr. Wolf shows that the RSV mistranslates key sections in this chapter, making it about the priests’ ‘ordination,’ which is not correct, and, far more seriously, mistranslating the last sentence and separating it into two sentences; so that it appears in the RSV that the Children of Israel saw a fire that came out in front of God and consumed the sacrifice, and then that they ‘shouted’ and fell on their faces, as if witnessing a magic trick; whereas in the Hebrew they actually see God within His glory and praise Him. Fascinating mistranslation that, as with these mistranslations throughout the RSV to date, inaccurately raises up the role of the priest and the ‘Church,’ but elides or omits dramatic evidence within the text that humans don’t need organized religion to mediate between them and their Creator — that they can and should encounter YHWH directly — in this case, even face to face."

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"1560 Geneva Bible, Leviticus 5-6: What do we do with our guilt?"

Dr Naomi Wolf — Tue, 22 Apr 2025 17:27:02 GMT

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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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"1560 Geneva Bible, Leviticus 4: Can you ‘sin’ unwittingly?"

Dr Naomi Wolf — Sat, 05 Apr 2025 22:53:54 GMT

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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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"1560 Geneva Bible: Leviticus 2-3"

Dr Naomi Wolf — Thu, 03 Apr 2025 17:36:15 GMT

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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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"1560 Geneva Bible: Leviticus 1"

Dr Naomi Wolf — Sat, 22 Mar 2025 20:17:59 GMT

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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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"1560 Geneva Bible: Leviticus 1-2"

Dr Naomi Wolf — Mon, 13 Jan 2025 18:09:13 GMT

"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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1560 Geneva Bible: Exodus 40

Dr Naomi Wolf — Fri, 20 Dec 2024 21:01:08 GMT

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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1560 Geneva Bible: Exodus 39

Dr Naomi Wolf — Fri, 06 Dec 2024 19:36:00 GMT

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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1560 Geneva Bible: Exodus 37-38

Dr Naomi Wolf — Mon, 09 Sep 2024 21:47:10 GMT

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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Hebrew Gospel: Matthew 10

Dr Naomi Wolf — Tue, 03 Sep 2024 19:54:14 GMT

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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Hebrew Gospel: Matthew 8-9

Dr Naomi Wolf — Tue, 03 Sep 2024 19:42:01 GMT

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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Hebrew Gospel: Matthew 6-7

Dr Naomi Wolf — Tue, 27 Aug 2024 15:39:31 GMT

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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Hebrew Gospel: Matthew 5

Dr Naomi Wolf — Thu, 15 Aug 2024 19:19:46 GMT

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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1560 Geneva Bible: Exodus 36

Dr Naomi Wolf — Fri, 19 Jul 2024 17:09:07 GMT

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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