Science Rendition

It will seek anxiously to apprehend the sentient world with an agitative action, until it returns to the living elemental power out of which it came; it arose as a volatile elemental motion and it shall be fully returned as the same.

KJV: In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

Key Words: ZWE APH ED SHWB ADMH EPHR EPHR SHWB

Z-W-E A-PH – ‘ anxious apprehension/comprehension’

When the Hellenists said …in the sweat of thy face, the natural inference is, that this phrase was in the Hebrew text, but it is not there. The face of Adam has never sweat physically except in the mind of the translators of Moses. The hierographic writer did not have such ideas. The word זעת comes from the root זוע which develops the idea of a restless agitation, an anxiety, a movement of fear for the future. The word which follows אף can, in truth, signify the nose, in a very restricted sense, but it expresses much more generally, not the face but the irascible part of the soul which constitutes the animistic mind, or understanding. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 115-116)

ZWE Action of being troubled, fearful, trembling in expectation of misfortune. Action of being tormented, disquieted. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 344)

APH Sign of power united to that of speech, constitutes a root, which characterizes in a broad sense, that which leads to a goal, to any end whatsoever; a final cause. Hieroglyphically, this root was symbolized by the image of a wheel. Figuratively, one deduced all ideas of impulse, transport, envelopment in a sort of vortex, etc. That part of the mind called apprehension, or comprehension. In a very restricted sense, the nose: figuratively, wrath. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 297-298)

The word which follows [APH] can in truth, signify the nose, in a very restricted sense, but it expresses much more generally, not the face, but the irascible part of the soul which constitutes the animistic mind, or the understanding. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 116)

E-D – ‘sensual, sentient’

…image of every emanation and every division, constitutes a a very important root which, hieroglyphcially, develops the idea of time, and of all things temporal, sentient, transitory. Symbolically and figuratively it is worldly voluptuousness, sensual pleasure in opposition to spiritual pleasure; in a more restricted sense, every limited period, every preiodic return. The actual time; a fixed point in time or space expressed by the relations to, until, near: a same state continued, a temporal duration, expressed in like manner by, now, while, still; a periodic return as a month; a thing constant, certain, evident, palpable, by which one can give testimony; a witness. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 414)

SH-W-B – ‘restitution; return to source (after journey)’

7725.  shuwb, shoob; a primitive root; to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again:

The verb שוב comes from the root שב which develops the idea of a restless agitation, an anxiety, a movement of fear for the future. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 116)

Action of coming back, or returning to its first state; or remaking what has been already made. Metaphorically, the action of growing old; that which is on the wane; an old man. The Hebraic Tongue Restored, Fabré d’Olivet, p. 457)

E-PH-R – ‘volatile elemental movement’

Although I have already spoken several times of this important word, I cannot refrain from referring to it again here, because it is to the wrong interpretation of the translators, that one must impute the accusation of materialism brought against Moses; an accusation from which it was impossible to clear him as long as one had only the version of the Hellenists, or that of their imitators. For, if man is drawn from the dust, and if he must return to the dust, as they make him say, where is the immortality? What becomes of his spiritual part? Moses says nothing of it, according to them. But if they had taken the trouble to examine the verb שיב they would have seen that it expressed not a material return, but a restitution to a place, to a primordial state, a resurrection, in the sense that we give today to this word; they would have seen that this place was, not the earth, properly speaking, ארץ ; but the similitude of man, his original, homogenous country, אדמה, and they would have seen finally, that this was neither the dust of the one, nor the mire of the other, to which he must return; but the spiritual element, principle of his being. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 116-117)

The Samaritan renders [it] a volatile essential spirit…[elemental?]

The word עפר here in question offers the two roots united עוף–אר, the first of which עוף contains the idea of all rapid, volatile, aerial movement; the second, as we have already seen, is applied to the elementary principle. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 74-75)