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December 14, 2015

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Genesis, Genesis 7

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Genesis 7:4

Science Rendition

An assimilating force acts cumulatively through cycles of phenomenological periods leading to the perfection of the assimilating power of a purified compressive power producing further a host of phenomenological cycles of the powerful polaric forces of creation (centripetal-centrifugal/being-nothingness), subjugating amorphous nature so as to raise it to a higher level, bringing forth an attenuation of the raw power of elementary life through a distorting, shifting movement producing phenomenological entities out of the elemental principle of creative being.

KJV: For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth.

Key Words: KY EWD SHBE YWM MTR ANKY ARTZ ARBE YWM ARBE LYLH KL YQWM⁠ ESHH MCHH MEL PHNH ADMH

K-Y – ‘assimilating force’

Manifestation of any assimilating, compressive force. The force expressed by this root is represented in an abstract sense, by the relations that, because, for, then, when, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 372)

E-W-D – ‘accumulation over time’

Action of returning periodically furnishes the idea of evidence, certitude; action of returning unceasingly, furnishes the idea of accumulation; that of accumulation, the ideas of riches, plunder, prey; thence, the action of despoiling: now these latter ideas, being linked with those of sentient pleasures contained in the primitive idea of time, produce all those of voluptuptousness, sensuality, delights, beauty, grace, adornment, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 414-415)

E-D – ‘sentient, temporal, periodic time’

The sign of material sense, contracted with the root אד, symbol of relative unity, image of every emanation and every division, constitutes a very important root which, hieroglyphically, 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 periodic 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)

A-N-K-Y – ‘assimilating power of a being’

A-N – ‘Seity, sphere of action of a being’

…depicts the agonies of the soul; pain, sorrow, anhelation. Every idea of pain, sorrow, trouble, calamity. The signs which compose this root are those of power and of individual existence. They determine together the seity, sameness, selfsameness, or the me of the being, and limit the extent of it circumscription. In a broader sense, it is the sphere of moral activity; in a restricted sense, it is the body of the being. One says in Hebrew, I; as if one said my sameness, that which constitutes the sum of my faculties, my circumscription. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 296)

K-Y – ‘assimilating force’

Manifestation of any assimilating, compressive force. The force expressed by this root is represented in an abstract sense, by the relations that, because, for, then, when, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 372)

M-T-R – ‘purifying, consecrating movement’

MT This root, composed of the sign of exterior and passive action, united to that of resistance, develops all ideas of motion or emotion given to something; vacillation; stirring; a communicated movement especially downward. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 389)

TR The sign of resistance united by contraction to the elementary root אר, as image of fire, forms a root which develops all ideas of purification, consecration, ordination. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 360)

Y-Q-W-M – ‘subjugation of undefined nature so as to raise it to a higher level’
Q-W-M – ‘existing in substance (common matter), subsisting, persisting’

6965.  quwm, koom; a primitive root; to rise (in various applications, literal, figurative, intensive and causative):—abide, accomplish

QM …substance in general, undefined nature; a thing whose only properties are extent and necessity: thence

QWM Action of existing in substance, being substantialized; assuming stability; state of being extended, established; constituted; strengthened; qualified to assume all forms; action of being spread out; rising into space. Action of existing, subsisting, consisting, persisting, resisting: that which is necessary, real; rigid, irresistible: that which is opposed, is raised against another thing, shows itself refractory, inflexible, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 442)

YQ Every idea of obedience and subjection. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 367)

M-CH-H – ‘attenuation, softening, weakening of life’

MCH …a root whence spring the ideas of attenuation, weakening, softening of a hard thing: its liquefaction; its submission. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 389-390)

H …symbol of universal life…the breath of man, air, spirit, soul; that which is animating, vivifying. As grammatical sign, it expresses life and the abstract idea of being. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 326-327)

M-E-L – ‘distorted, deceiving movement’

That which is tortuous; distorted, deceitful; a transgression, a prevarication. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 392)

ME That which circulates or which causes circulation. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 392)

 

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December 1, 2015

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Genesis, Genesis 6

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Genesis 6:13

Science Rendition

The progressively expanding, elevating power complex causes the equilibrium of Nature to end in the degradation of increased materiality of that which is newly arising, the compressive power increasingly rendering phenomenological manifestations into physical form from the compressive heat, making them into sensory objects through progressive degradation via the compressive power (the progressively expanding, elevating power complex having earlier [Genesis 6:6] withdrawn from countering this tendency).

KJV: And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.

Key Words: ALHYM AMR NCH BSHR ARTZ MPHNH CHMS HNH SHCHTH⁠ ARTZ.


Note Re: M-PH-N-H

Neither the Hellenists nor the author of the Latin Vulgate, have perceived that the nominal affix ם was used in this case, as collective final and they have connected it with the preceding word בשר [flesh]; associating thus, without regard for the simplest rules of grammar, a plural with a singular. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 189-190)

M …placed at the beginning of words it depicts that which is local and plastic… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 385)

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.”

Note re: SHCHTH

This is the same verb שתית to disparge, to abase, to lower, which Moses used according to the positive form, passive movement, in speaking of the earth in v. 11 of this chapter, and which he uses now, according to the excitative form, continued facultative in speaking of the Being of beings. This observation, of which no translator had been in a position to make, was very important. It leads to the real thought of Moses, which is, that the Being of beings destroys the earth only by abandoning it to the degradation, to the corruption which is its own work: this thought is contained in the renunciation referred to in v. 6. It is needless to repeat here, how the ignorant or deceiving translators have seen a repentance in this divine renunciation. It is because they have not comprehended the force of the collective sign ם, added again to the facultative משתית, in order to generalize its action. (The Hebraic Tongue Restored, Fabré d’Olivet. p. 189-190)

SH-CH-TH – ‘progressive degradation’

7843. shachath, shaw-khath´; a primitive root; to decay, i.e. (causatively) ruin (literally or figuratively):—batter, cast off, corrupt(-er, thing), destroy(-er, -uction), lose, mar, perish, spill, spoiler, x utterly, waste(-r).

7844. shchath, shekh-ath´; (Aramaic) corresponding to 7843:—corrupt, fault.

7845. shachath, shakh´-ath; from 7743; a pit (especially as a trap); figuratively, destruction:—corruption, destruction, ditch, grave, pit.

The root חת expresses an idea of terror, consternation, sinking, downfall; literally as well as figuratively. In this verb the root being governed by the sign of relative movement ש, characterizes a continual state of downfall and debasement, a progressive degradation. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 188)

 

 

 

 

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November 26, 2015

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Genesis, Genesis 6

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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)