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Genesis 1:5

Science Rendition

Then the progressively expansive, elevating power complex transforms the principle of light (en-lightenment) into a state of consciousness and the hardening, enchaining forces (darkness) into a polaric unifying negation of things (anti-thetical unity into which things dissolve, to re-emerge); this inner dynamic function of ceaseless renewal constitutes the first stage of consciousness, the summit of a polaric creation.

KJV: And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

Key Words: ALHYM QRA AWR YWM CHSHK LYLH ERB BQR ACHD  

Q-R-A – ‘to characterize, signify; evoke as visual, radiating symbol’

7122. qara, kaw-raw´; a primitive root: to encounter, whether accidentally or in a hostile manner:—befall, (by) chance, (cause to) come (upon), fall out, happen, meet.

7121. qara, kaw-raw´; a primitive root (rather identical with 7122 through the idea of accosting a person met); to call out to (i.e. properly, address by name, but used in a wide variety of applications):—bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(-ation), pronounce, publish, read, renowned, say.

QR The compressive sign united to that of movement proper, constitutes a root which develops the idea of that which is incisive, penetrating, firm, straight; that which engraves or which serves to engrave ; every kind of engraving, character, or sign fitting to preserve the memory of things. From the idea of character and writing contained in this root, has come that of reading, and from reading, that of every oratorical discourse spoken aloud; thence the divers expressions of crying out, exclaiming, speaking, proclaiming, reading, naming, designating a thing by name, by expedient sign; to convoke, evoke, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 444-445)

RA The sign of movement proper united to that of power, forms a root characterized hieroglyphically by the geometric radius; that is to say, by that kind of stright line which departing from the centre converges at any point whatsoever of the circumference: it is, in a very restricted sense, a streak, in a broader sense, a ray and metaphorically, the visual ray, visibility. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 446)

Y-W-M – ‘consciousness’

The root ים contains every idea of heap, of gathering, pike… [and] provides by restriction, the name of the sea, and denotes then the mass of waters, the piling of the waves. But if the luminous sign ’ו is inserted in this root, it is no longer the mass of waters that it expresses; it is, so to speak, the mass of light, the gathering of the intelligible element [consciousness]; it is י’ום the universal manifestation, day. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 35)

L-Y-L-H – ‘tendency to association

It is the amalgamation of these three roots [לל, לו, לא] that forms the word in question. The words naught and knot, holding to the same root as the word night, portray very felicitously the figurative and hieroglyphic sense attached to the Hebrew word לילה. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 35)

לל

The sign of extensive movement being opposed to itself, composes a root that gives the idea of circular movement…from two opposite forces, one drawing to the centre, the other drawing away from it.

לא

This root is the symbol of the line prolonged to infinity…the opposed ideas of being and nothingness…

לו

Every idea of liason, cohesion, tendency of objects toward each other. The universal bond. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 382)

E-R-B – ‘West; evolution; desire; abundance’

…It always recalls to the mind something obscure, distant, out of sight…It signifies the occident, and all ideas which are related to it…[that of change, transfomation] (The Hebraic Tongue Restored, Fabré d’Olivet, p. 35)

ER – This root should be carefully distinquished under two differenct relations. Under the first, it is the root עו, image of physical reality and symbol of the exterior form of things which is united to the sign of movement proper ר; under the second, it is the sign of material sense united by contraction to the root אור, image of light, and forming with it a perfect contrast: thence, first:

ער Passion in general; an inner ardour, vehement, covetous; an irresistible impulse; a rage, disorder; an exciting fire literally as well as figuratively. Secondly:

ער Blindness, loss of light or intelligence, literally as well as figuratively; absolute want, destitution, under all possible relations; nakedness, sterility, physically and morally. In a restricted sense, the naked skin, the earth arid and without verdure: a desert. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 421)

RB – …a root whence are developed all ideas of multiplication, augmentation, growth, grandeur: it is a kind of movement toward propagation, physically as well as morally. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 447)

[Re ‘raven’] I am well aware that the Hellenists, and after them, the author of the Latin Vulgate, have see in Ereb, that famed Ereb of ancient cosmogonies, only a simple raven: transforming thus a vast and mysterious idea into an idea petty and ridiculous: but I am also aware that these same Hellenists who worked upon the version which bears the name of Septuagint, Essenses, and consequently initiates in the oral law, penetrated the hieroglyphic meaning of the Sepher deeply enough not to be dupes of such a metamorphosis. One cannot read them with any kind of attention without discovering their perplexity. Not knowing how to disguise the periodic returns of this alleged bird, and fearing that the truth might shine forth in spite of them, they decided to change completely the original text and be delivered of this Ereb which perturbed them, by saying that the raven being sent forth returned no more…

It must be remembered that to reveal the depth of this hireoglyphic expression, this Ereb was not set at liberty, and did not take this periodic movement until after the release of the nocturnal light referred to in the preceeding verse. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 230-231)

B-Q-R – ‘ceaseless renewal’

..indicates a thing whose course is regulated, and which presents itself ever the same; a thing which is renewed unceasingly…The English words over and back hold to the same roots as the Hebraic words [bokor] and vividly express the figurative sense. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 36)

A-CH-D – ‘#1; summit, end point of division’

I. אחך , one. The root חך, from which this word is formed, and which is sometimes taken for unity itself, particularly in Chaldaic, signifies literally, a point, a summit, the sharpest part of a thing; the top of a pyramid. It is division arrested, subjugated by a sort of effort; as the two signs ד and ח which compose it, indicate. In the feminine it is written אחת. (d’Olivet)

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Genesis 1:4

Science Rendition

The progressively expansive, elevating power complex envisions the principle of light (en-lightnement) as resonantly generative dividing the principle of light from the darkness [Finsterniss] by means of the indeterminacy principle operating according to individuation.

KJV: And God saw the light, that it was good: and God divided the light from the darkness.

Key Words: ALHYM RAH AWR TWB ALHYM BDL AWR BYN CHSHK ⁠

 

R-A-H – ‘envision’

Moses continues to make the Being of beings, the universal Creator, speak in the future, by turning the expression of his will into the past by means of the convertible sign. The verb ראות which is used by Moses on this occasion, signifies not only to see, but to ken, by directing voluntarily the visual ray upon an object. The root רו or רי …develops every idea of of a stroke or ray…It is joined to the root או or אי , expressing the goal, the place, the object toward which the will inclines…and forms with it the compound ראי , ראת or ראית , that is to say, the vision, the action of seeing and the very object of this action. (The Hebraic Tongue Restored, Fabré d’Olivet p. 34)

T-W-B – ‘resonant generation’

The sign of resistance united to that of interior action, image of all generation, composes a root which is applied to all ideas of conservation and central integrity: it is the symbol of healthy fructification, and of a force capable of setting aside every corruption. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 356)

B-D-L – ‘action of separating, distinguishing, particularizing’

The verb springs from two contracted roots   בד–דל. By the first בד, should be understood every idea of individuality, of peculiarity, of isolation, of solitary existence: by the second דל, every kind of division, of opening, of disjunction. So that the verb here alluded to, signifies literally the action of particularizing, of isolating one from another, of making solution of things, distinguishing them, separating them. etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 34)

B-Y-N – ‘indeterminancy principle based on individuation’

The schema Beyn or Veyn (2.10.700) does not mean “divide” in Hebrew, but “between” or rather “among”, and according to the code it has a far greater significance. Its letter-numbers show that 2 and 10 (containers in existence) unfold a cosmic 700 which is the first and ultimate principle at stake in the universe: the freedom of indetermination. This is granted by the action Yavdel to both Awr and Hhosheykh…

This “darkness” is swarming with all that could be, and its living power transcends all human thought. From it, the action of Yavdel Veyn, in time, order and measure, gives birth to all that can become and be.

The same action of Yavdel Beyn upon Awr bestows to such elements of Awr as can be stirred into organic motion the blessed bounty of undetermined freedom.

How, when and where this liberality is taken advantage of is explained in the following chapters of Genesis…What we need to know at this point of our reading is the contradictory characters, which appear in Yavdel, of Dallet (4) and Lammed (30). Dallet expresses the resistance that any given structure opposes to that which tends to destroy it. Lammed is the organic movement that results from the overthrowing of obsolete structures. All organic structures have a necessary quality of resistance which deteriorates into rigidity and self-preservation. Evolution, according to Qabala, is a series of simultaneous destruction-construction or resistances, the biosphere being an interplay between structured and unstructured energies (analogically Awr and Hhosheikh). (The Cipher of Genesis, Carlos Suares, p. 89)

995 biyn, bene; a primitive root; to separate mentally (or distinguish), i.e.(generally) understand:—attend, consider, be cunning, diligently, direct, discern, eloquent, feel, inform, instruct, have intelligence, know, look well to, mark, perceive, be prudent, regard, (can) skill(-full), teach, think, (cause, make to, get, give, have) understand(-ing), view, (deal) wise(-ly, man).

996. beyn, bane; (sometimes in the plural masculine or feminine); properly, the constructive form of an otherwise unused noun from 995; a distinction; but used only as a prep, between (repeated before each noun, often with other particles); also as a conjunction, either…or:—among, asunder, at, between (-twixt…and), + from (the widest), x in, out of, whether (it be…or), within.

 

 

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Genesis 1:3

Science Rendition

And the progressively expansive, elevating power complex causes the formation of the potential for mind and consciousness and this potential now is.

KJV: And God said, Let there be light: and there was light.

Key Words: ALHYM AMR HYH AWR⁠

 

A-M-R – ‘conditioning creative causality; plastic, formative faculty’

As the judicious Maimonides said, it is necessary to spiritualize the sense of this word and to guard against imagining any sort of speech. It is an act of the will and as indicated by the hieroglyphic composition of the verb אמור, a power which declares, manifests and reflects itself without, upon the being which it enlightens. (The Hebraic Tongue Restored, Fabré d’Olivet p. 32)

AM …a root which develops all ideas of passive and conditional causality, plastic forces, formative faculty, maternity. Mother, origin, metropolis, nation, family, rule, measure, matrix. In an abstract sense it is conditional possibility expressed by the relation if. But when the mother vowel א, gives place to the sign of material nature ע, then the root loses its conditional dubitative expression and takes the positive sense expressed by with. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 295)

MR …a root whose purpose is to characterize that which gives way to its impulsion, which extends itself, usurps or invades space: but when this same sign is linked by contraction to the root אר symbol of elementary principle, then the root which results is applied to all the modifications of this same element. That which extending and rising, affects the empire, the dominion; as a potentate: that which exceeds the limits of one’s authority; as a tyrant, a rebel: that which is attached to the idea of elementary principle, as an atom, a drop. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 393)

H-Y-H – ‘allow to come into being’

1961 hayah, haw-yaw; a primitive root (compare 1933); to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary):

This is an example of changing the future into the past tense using the convertible sign, in this case to depict the birth of light, the symbol of higher consciousness “with an animation that no modern tongue can render except the Chinese.”

[Moses] writes first ירי–אור there-shall-be-light; then repeating the same words with the single addition of the convertible sign .ו, he turns suddenly the future into the past, as if the effect had sustained before-hand the outburst of the thought וירי–אור and there-(shall be)-become light.

This manner of speaking figuratively and hieroglyphically, always comes from the primitive meaning given to the word בראשית: for the heavens and the earth created in principle and passing from power into action, could unfold successively their virtual forces only as far as the divine will announced in the future, is manifest in the past. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 33)

A-W-R – ‘elemental principle of light (en-lightenment)’

I cannot repeat too often that all words of the Hebraic tongue are formed in such a way as to contain within themselves the reason of their formation. Let us consider the word אור light: it is derived directly from the word אור fire. The only difference between them is, that in the word which designates fire, it is the universal convertible sign ו which forms the link between the sign of power א, and that of movement proper ר: whereas in the second it is the intelligible sign וֹ. Let us proceed further. If, from the words אור and אוֹר , one takes away the median sign ו or וֹ there will remain the elementary root אר composed of power and movement, which in all known tongues signifies by turns, earth, water, air, fire, ether, light, according to the sign joined thereunto. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 33)

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Genesis 1:2

Science Rendition

The compressive, descending, densifying power is as yet only a potential within all potentiality of Being: and the power of dark energy phenomenalizes the potentiality of the depth of dynamic, resonant power. And the power of light energy of the progressively expansive, elevating power complex generates the phenomena by means of passive, plastic, creative formative movement.

KJV:: And the earth was without form, and void; and darkness was upon the face of the deep.

And the Spirit of God moved upon the face of the waters.

Key Words: ARTZ THHW BHW CHSHK PHNH THHWM  RWCH⁠ ALHYM RHPHTH  PHNYM MYM⁠

 

TH-H-W B-H-W – ‘chaos; potential within all potentiality of being’

It is the famous [kaos] of the Greeks, that chaos which the vulgar have also gradually materialized…

We know that the sign is that of life. We have seen that this sign being doubled, formed the essentially living root הה, which, by the insertion of the luminous sign, became the verb, to be-being. But let is imagine now that, wishing to express, not an existence in action, but only in power, we restrict the verbal root in the sole sign of life and extinguish the luminous sign י to bring it back to the convertible ו; we shall have only a compressed root wherein the being will be latent and as it were, in germ. This root הו, composed of the sign of life, and of that which, we know, is the link between nothingness and being, expresses marvelously well that incomprehensible state of a thing when it exists no more, and when it is, nevertheless, in power of existing…

Moses…expressed a contingent and potential existence contained in another potential existence…in another seed-producing power, which must be developed in order that it may be developed. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 30)

…Aleph is buried in Eretz. To allow it to spring forth alive in us is the absolute function of every human being [objective desire]. In whomsoever the Aleph lives and functions is the very Revelation itself…The word encompassing every variety of container is Eretz, which all translators have reduced to one word, earth.

What, then, is the aspect of these container-elements in which Aleph is buried? The life in them simply swarms, uncontrolled in a state of (says the verse) “Tohu and Bohu”, which is a jumble, a confusion, a hurly-burly, a chaos. It is a fantastic whirlpool of life, not limited to the planet earth, but cosmically including all that exists in the Universe. And, at “the face of its very self”, in its very “deepness”, that chaos is totally fecund, abundant, prolifically fertile. Such is the “darkness” referred to in the accepted translation. (The Cipher of Genesis, Carlos Suares, p. 81)

CH-SH-K – ‘darkness, enchainment of inner heat by compression’ [Finsterniss]

This word is…in its figurative sense…a compressing, hardening movement; in its hieroglyphic, it is a combat, a violent opposition between the contrary principles of heat and cold. The root expressed a violent and disordered movement caused by an inner ardour which seeks to distend. The root depicts on the contrary, a sentiment of contraction and tightening which tends to centralize. In the composition of the word it is the compressive force which prevails and which enchains the inner ardour forced to devour itself. Such was the idea that the Egyptian priests formed of darkness. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 31) [darkness = desire enchained]

PH-N-H – ‘phenomenological manifestation’

6437 panah, paw-naw´; a primitive root; to turn; by implication, to face, i.e. appear, look, etc.:—appear, at (even-)tide, behold, cast out, come on, x corner, dawning, empty, go away, lie, look, mark, pass away, prepare, regard, (have) respect (to), (re-)turn (aside, away, back, face, self), x right (early).

6438. pinnah, pin-naw´; feminine of 6434; an angle; by implication, a pinnacle; figuratively, a chieftain:—bulwark, chief, corner, stay, tower.

6440. paniym, paw-neem´; plural (but always as singular) of an unused noun (h‰RnÚDp paneh, paw-neh´; from 6437); the face (as the part that turns); used in a great variety of applications (literally and figuratively)

PHN – The face of anything whatsoever, the front of a thing, that which is presented first to the view: that which strikes, astonishes, frightens: every idea of presence, conversion, consideration, observation, etc.

The aspect of a person, his countenance, face, mien, air, sad or serence, mild or irritated: action of turning the face, expressed by the relations before, in the presence of, from before, etc. Action causing the face to turn, expressed by beware! no! lest! for fear of! etc. That which imposes by its aspect: a prince, a leader, a star, a ruby, a tower, etc. That which is the cause of disturbance, of hesitation. (The Hebraic Tongue Restored, Fabré d’Olivet, p.427)

This elusive term would seem to contain the idea of taking a potentiality of being and bringing it into being, rendering it phenomenal in the sense of Heidegger’s definition of phenomenology: “to let that which shows itself be seen from itself in the very way in which it shows itself from itself.”

TH-H-W-M – ‘depths of dynamic, resonant power’

This is the root הו [being] modified now by the reciprocal sign ת, and endowed with the collective sign ם, which develops its power in infinite space. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 31) [idea of all desire, creative force]

HW …one of the roots most difficult to conceive that any tongue can offer. It is the potential life, the power of being, the incomprehensible state of a thing which, not yet existing, is found, nevertheless, with power of existing. (The Hebraic Tongue Restored, Fabré d’Olivet, p.329)

HWM This is the abyss of existence, the potential power of being, universally conceived. (The Hebraic Tongue Restored, Fabré d’Olivet, p.329)

TH This character as consonant, belongs to the sibilant sound. The ancient Egyptians in consecrating it to Thoth, whose name they gave it, regarded it as the symbol of the universal mind. As grammatical sign in the Hebraic tongue, it is that of sympathy and reciprocity; joining, to the abundance of the character ד, to the force of resistance and protection of the character ט, the idea of perfection and necessity of which it is the emblem…(The Hebraic Tongue Restored, Fabré d’Olivet, p.465-466)

8415. thowm, teh-home´; or thom, teh-home´; (usually feminine) from 1949; an abyss (as a surging mass of water), especially the deep (the main sea or the subterranean water-supply):—deep (place), depth.

1949. huwm, hoom; a primitive root (compare 2000); to make an uproar, or agitate greatly:

R-W-CH – ‘lightness, release of inner heat by expansion’

It is figuratively a movement toward expansion, toward dilation. Hieroglyphically, it is strength opposed to that of tenebre. And if the word [darkness] characterizes a compressive power, a compression, the word רוח will characterize an expansive power, an expansion. In both will be found this eternal system of two opposed forces, which the sages and savants of all the centuries…have seen in Nature, and signalized by different names…

…contains all the ideas of expansion and exaltation, of ethereal breath, inspiration, animation, etc… (The Hebraic Tongue Restored, Fabré d’Olivet, p.31)

R-CH-PH – ‘generation, prolific agitation’

…the sign פ which terminates [ruah – breath] now, adds the idea of active generation…to dilate, to expand, to agitate prolifically. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 32)

M-Y-M – ‘principle of mutation, morphology; passive, plastic, creative movement’

The root מה, מו or מי, contains the idea of passive relation, or plastic and creative movement…The Hebrews…as well as the Chaldeans and Syrians, employed the verb מוט to express the mutation of things, and their relative movement…

Yet a very singular thing…is, that, from the Chinese to the Celts, all peoples may draw from the word which, in their tongue designates water, the one which serves as indeterminate pronominal relation. The Chinese say choui, water, and choui, who, what? The Hebrews מה or מי, water, and מה or מי, who, what? The Latins aqua, water, and quis, quo, quod, who, what? The Tuetons and Saxons, wasser, water and was or wat, who, what? etc.

I am taking up here, the etymology of the word שמים heavens, because it is attached to the one I have been explaining in this article, and because it signifies literally, the waters, raised, brillaint, and glorified; being formed from the word מים , waters, and from the root שם, which is united to it. This root contains the idea of that which rises and shines in space, that which is distinguished and noticeable by its elevation and splendour. The Hebrew and Chaldaic שמה means happy, transported with joy… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 41-42)

The so-called “heaven” in the first verse, the name of which is Shamaim, contains a Yod between two Mem. This sequence indicates the cosmic movement of Sheen acting against Mayim, the so-called waters: the two Mem (40) between which Yod is playing against its partner Aleph in the game of existence versus life…and it plays against its very destruction. And that which plays against it is the so-called Spirit of God, which is the tremendous vital energy of Sheen originated by Aleph…

Yod must always be in possession of two contrasting qualities; strength and softness…If Yod insists on one of these qualities against the other, what happens is a “dead death”. (This expression, Mawt-Hamawt, will be used in a later description of Adam in Eden).

Thus, the so-called Spirit of God acts like a steam roller every time Yod does not play the game properly. And that action is one of the facts of life that we know best: wars, destruction, disasters of all sorts…frustrations and failures; the annihilation of our achievements; and the terrible refusal of life in response to our hopes and our projects. But from these ruins, these misfortunes, rise the triumphs of ever-fertile life…(The Cipher of Genesis, Carlos Suares, p. 81-82)

 

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Genesis 1:1

Science Rendition

The progressively expansive, elevating power complex first exteriorizes, as the foundational principle of a self-generative creation, a dynamic polarity: an expansive, ascending, en-lightening power and a compressive, descending, densifying power.

KJV:In the beginning God created the heaven and the earth.

Key Words: BRASHYTH ALHYM⁠  BRA SHMYM⁠ ARTZ⁠

 

[B]-R-A-SH-Y-TH – ‘self-generating foundational principle at the head of creation’

RSH – The sign of movement proper, united to that of relative movement, constitutes a root which is hieroglyphically symbolized by a point at the middle of a circle: it is the centre unfolding the circumference: the fundamental principle. …(The Hebraic Tongue Restored, Fabré d’Olivet, p. 455)

RASH – Every acting principle, good or bad; a venomous poison, a very bitter, gall: that which is primary, initial; the origin, summit, top; the culminating point of all things; the head of man or of anything whatsoever; the leader of a people, a captain, a prince, a king. …(The Hebraic Tongue Restored, Fabré d’Olivet, p. 455)

SHTH – This root, composed of the signs of relative and reciprocal movement, indicates the place toward which things irresistibly incline, and the things themselves which incline toward this place: The depths, the foundations, literally as well as figuratively; the place where the sea is gathered; the sea itself; every kind of depth; every kind of beverage. …(The Hebraic Tongue Restored, Fabré d’Olivet, p. 465)

See also BRA below.

A-L-H-Y-M – ‘progressively expansive, elevating power complex’

This is the first term for the supernatural power behind Creation, אלהים. It is derived from the root AL or אל, “which depicts elevation, strength and expansive power” but is “only the relative pronoun he employed in an absolute manner. Nearly all of the Asiatic peoples have used this bold metaphor. הוא (hoa), that is to say, HE, is in Hebrew, Chaldaic, Syriac, Ethiopic and Arabic, one of the sacred names of the Divinity; it is evident that the Persian word Goda, God, which is found in all the tongues of the North, is derived also from the absolute pronoun, HIM-Self. It is known that the Greek philosophers and Plato particularly, designated the Intelligent Cause of the Universe in no other way than by the absolute pronoun…composed of the pronoun and the absolute verb היה, to be-being…The verb itself, united to the pronoun אל, produces אלוה (Eloah), that-He-who-is, the plural of which Elohim, signifies exactly HE-they-who-are…(The Hebraic Tongue Restored, Fabré d’Olivet, p. 28)

Total process through which timeless Aleph becomes Yod which is of time. This process sets in motion the organic functions of living beings. Existence is projected into the passive multitudes of resistance. These allow themselves to or do not allow themselves to be fertilized after the manner of the living and the dead waters…The problem, reduced to its essential equation is: pulsation of life and cosmic resistance. (The Cipher of Genesis, Carlos Suares, p. 78-79)

B-R-A – ‘(self) generative creation’

1254. bara, baw-raw´; a primitive root; (absolutely) to create; (qualified) to cut down (a wood), select, feed (as formative processes):—choose, create (creator), cut down, dispatch, do, make (fat). (Strong’s Concordance)

BR …first, every active production with power, every conception, every potential emanation; second, every innate movement tending to manifest exteriorly the creative force of being. Hieroglyphically, it is the radius of the circle which produces the circumference and of which it is the measure: figuratively, a potential creation: that is to say a fruit of some sort whose germ contains in potentiality the same being which has carried it: in the literal sense, a son. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 308)

RA The sign of movement proper united to that of power, forms a root characterized hieroglyphically by the geometric radius; that is to say, by that kind of straight line which departing from the centre converges at any point whatsoever of the circumference: it is, in a very restricted sense, a streak, in a broader sense, a ray, and metaphorically, the visual ray, visibility. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 446)

SH-M-Y-M – ‘expansive, ascending, en-lightening power’

The root מה, מו or מי, contains the idea of passive relation, or plastic and creative movement…The Hebrews…as well as the Chaldeans and Syrians, employed the verb מוט to express the mutation of things, and their relative movement…

I am taking up here, the etymology of the word שמים heavens, because it is attached to the one I have been explaining in this article, and because it signifies literally, the waters, raised, brilliant, and glorified; being formed from the word מים, waters, and from the root שמ, which is united to it. This root contains the idea of that which rises and shines in space, that which is distinguished and noticeable by its elevation and splendour. The Hebrew and Chaldaic שמה means happy, transported with joy… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 41-42)

A-R-TZ – ‘compressive, descending, densifying power’

…The primitive root אר, contains the united signs, almost always violent, of stable power and of continued movement proper…one adds the sign… צ, which expresses the term and end of all substance, one finds equally earth, that is to say, the element which is limited, figured, tactile, compressive, plastic, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 40-41)

…the set which tends more to manifest and to call forth an outer effect, and the set which is inwardly active, tending to remain as an inner experience. Then we have the essence of hashamayim and ha’aretz.” (Genesis, Rudolf Steiner, p. 10)

Note: Thus, we have in verse 1, the beginning of Being as potential, the two tendencies of powers: that of an outwardly manifesting or expanding power and one of an inwardly developing or concentrating power, which we tend to call heaven and earth.