Genesis 7:14

Science Rendition

The vital power of the universe, the complete living principle, the universalized forms of terrestrial animality, of self-sustaining progressive movement of the ascending universalizing compressive power, and every soaring, radiating movement, all profusion of elementary generation, universalizing diffusion of physical reality (via antithetical unity of centrifugal and centripetal action).

KJV: They, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort.

Key Words: HM CHY MYN BHMH MYN RMSH RMSH ELH ARTZ MYN KL EWPH MYN KL TZPHWR KL KNPH


H-M – ‘vital life, power of the universe’

Universalized life: the vital power of the universe. See הו. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 331)

HW The sign of life united to the convertible sign, image of the knot which binds nothingness to being, constitutes 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)

M-Y-N – ‘form, mien (of a thing)’

Form, aspect of things; their mien, figure, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 391)

TZ-PH-W-R – ‘profusion of elementary generation’

6833. tsippowr, tsip-pore´; or tsippor, tsip-pore´; from 6852; a little bird (as hopping):—bird, fowl, sparrow.

6852. tsaphar, tsaw-far´; a primitive root; to skip about, i.e. return:—depart early.

TZPH Every idea of diffusion, profusion, overflowing; that which flows like water; which follows a steady incline. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 436)

PHR …a root which develops all ideas of fructification, production, elementary generation. Any progeny, any produce whatsoever…That which is fertile, fecund, productive. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 429)

K-N-PH – ‘diffusion of physical reality'

3671. kanaph, kaw-nawf´; from 3670; an edge or extremity; specifically (of a bird or army) a wing, (of a garment or bed-clothing) a flap, (of the earth) a quarter, (of a building) a pinnacle:

3670. kanaph, kaw-naf´; a primitive root; properly, to project laterally, i.e. probably (reflexive) to withdraw:—be removed.

K-N – ‘physical reality’

This root, wherein the assimilative sign is united to the root אן, image of all corporeal circumscription, is related to that which enjoys a central force energetic enough to become palpable, to form a body, to acquire solidity: it is in general, the base, the point upon which things rest.

That which holds to physical reality, corporeal kind; stability, solidity, consistency; a fixed, constituted, naturalized thing: in a restricted sense, a plant: in an abstract sense, it is the adverbial relatives, yes, thus, that, then, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, pp. 373-374)

NPH Every idea of dispersion, ramification, effusion, inspiration; of movement operated inwardly from without, or outwardly from within: distillation if the object is liquid, a scattering if the object is solid. (The Hebraic Tongue Restored, Fabré d’Olivet, pp. 403)

 

Genesis 6:7

Science Rendition

And the eternal creative essence causes the dynamic element of the ADM-ic mind to educe phenomena out of the elemental nature of that mind, in terms of temporal physical forms (emanations), both the lower and the higher, expansive ones, now that it has lovingly withdrawn from more direct intervention after all its accomplishments.

KJV: And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.

Key Words: YHWH AMR MKH HADM PHNH ADMH ADM ED BHMH ED RMSH ED EWPH SHMYM NCHM ESHH


N-CH-M – ‘set aside, release, renounce [to conserve]’

Now, the verb נוח thus generalized by the collective sign ם signifies literally, to renounce wholly, to cease entirely, to desist, to lay aside care, to abandon an action, a sentiment, etc. The meaning that should be attached to this verb, depends therefore upon the care, the sentiment, the action, whose suspension it indicates. If it is an evil act, as sin, it can indeed signify to repent, as it can also signify to be consoled, if it is a pain, an affliction: but neither sin nor pain can be attributed to God; this verb could never involve this meaning relative to him. If God renounces a sentiment, if he ceases entirely from making a thing, as the verb נוחם expresses it, this sentiment can be only love, this action can be only the conservation of his work. Therefore, he does not repent, as Saint Jerome says; but he renounces, he forsakes; and at the most is angry. This last meaning which is the strongest that can be given to the verb נוחם, has been quite generally followed by the Hebrew writers subsequent to Moses. But one must observe that when they use it, it is only as a sequence of the suspension of the love and of the conservative action of the Divinity; for this meaning is not inherent in the verb in question. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 185-186)

E-TZ-B – ‘withdrawal into self, return to the centre of being’

The meaning of the term translated as ‘grieved’ is more an action of returning to the centre, a withdrawal into one’s self. This is consequent on the action of letting go of a thing. That is to say, that the Being of beings withdrew into his own heart. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 187)