Science Rendition
And the dynamic aspect of the ADM-ic mind and consciousness is able to discern the outer relationships of all living, progressive movement, all natural living forms, and every vital natural principle: but has as yet no capacity for self-reflection, self-consciousness.
KJV: And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.
Key Words: HADM BHMH EWPH CHY SHDH HADM EZR BNGDH
Science Rendition
And the eternal creative essence of the progressively expanding power complex fashions from the ADM-ic element all natural living forms, and every vital natural principle; and brings them before the dynamic aspect of the ADM-ic mind and consciousness so that it can exercise a power of discernment of the relationship of each three-fold living soul to the living source and express that relationship in an outer form (name).
KJV: And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.
Key Words: ADMH YHWH ALHYM CHY SHDH EWPH SHMYM HADM QRA HADM CHY NPHSH
Q-R-A – ‘ encounter, meet, call on’
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.
Note:
…the word לו composed of the nominal affix ו, belonging to the third person masculine, and of the directive article ל, is placed with reference to the thing to which Adam is to give a name, and to Adam himself, who will give this name according to him; that is to say, according to the relations that he shall discover between him and that thing.
This trope is remarkable because it is from the examination of the relations which it indicates, that the names result, which Adam, universal man, gives to the divers animals, according to their relations with the living soul whence their existence issues. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 87)
Science Rendition
And the eternal creative essence of the progressively expanding power complex works to bring forth out of the dynamic aspect of the ADM-ic unit of mind and consciousness a motivating force, to act as a reflective capacity or resistance for the internal light (living experience) of mind.
KJV: And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.
Key Words: YHWH ALHYM HADM EZR NGD
E-Z-R – ‘motive force’
This energetic word has been formed of the root עז, which expresses every force, every means added, every strengthening, and of the elementary sign of movement proper. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 85)
N-G-D – ‘opposing’
The root נג is applied to every kind of light reflected like a mirror. Thence the ideas of manifestation and opposition, of object presented and put in juxtaposition, which is found in the word נגד, wherein the root is rendered still more expressive by the addition of the sign ד. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 86)
5046. nagad, naw-gad´; a primitive root; properly, to front, i.e. stand boldly out opposite; by implication (causatively), to manifest; figuratively, to announce (always by word of mouth to one present); specifically, to expose, predict, explain, praise…
5048. neged, neh´-ghed; from 5046; a front, i.e. part opposite; specifically a counterpart, or mate; usually (adverbial, especially with preposition) over against or before:
Science Rendition
But the generative source of the true knowledge of that which is ripe for action and that which is not, if assimilated, will cause a transposition into a different state of being.
KJV: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.
Key Words: ETZ DETH TWB RE MWTH MWTH
D-E-TH – ‘to ken (both inner essence and outer form)
דע is a root which contains every idea of exposition, explanation, demonstration; being formed by contraction of the roots יד the hand, that which shows, and צע the superficies, the curve, the exterior form of things.
…Thus, knowledge, indicated by the Hebrew text, is that which depends upon judgment and upon exterior forms…The word knowledge and the Greek γνωσις [gnosis] are derived from the Celtic word ken or kan, which signifies to conceive, to comprehend, to embrace in a glance, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 84-85)
M-W-TH M-W-TH – ‘transmutation from sensible to supersensible’
[related to 3:3 – you might die -תמתון ] This is the verb מות, used according to the intensive form, passive movement, second person plural, future tense, with the extensive sign ן. This final sign whose effect is always to extend the physical and moral sense, is used in this instance by Moses, to augment the force of the intensity and to depict imminent future. We shall see in time, the character ם, giving to active movement, the same extension that the one of which I have been speaking, gives to passive movement.
Finally the verb מות is raised from the root מת, whose literal meaning is a fusion, a sympathetic extension, a passing, a return to the universal seity, according to the expression that its signs involve. Thus the idea that is contained in the Hebraic verb מות to die, has no connection with anything which pertains to destruction or annihilation, as Moses has been accused of having thought; but, on the contrary, to a certain transmutation of the temporal substance. See Rad. Vocab. root את and מת. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 99)
Science Rendition
And the creative essence of the progressively expanding power complex guides the dynamic aspect of the ADM-ic unit of mind and consciousness to be able to derive sustenance from every generative source of the organic enclosure.
KJV: And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:
Key Words: YHWH ALHYM HADM ETZ GN AKL AKL
A-K-L A-K-L – ‘assimilate elementary matter as food’
Here is a word, which, as a result of contraction, has become very difficult to understand, on account of the resemblance that it has acquired with certain different words which come from another root, and with which it can easily be confused. Its proper root must be sought for carefully, for Moses has attached great importance to this point. Once can see by the pains that he has taken to repeat twice the same verb, first, as continued facultative, and afterward, as temporal future.
The root is צול, elementary matter, unknown substance, symbolized here by the universal convertible sign placed between those of physical sense and expansive movement. This root…was famous among the Egyptians who made it play an important role in their mythology…
Furthermore, this root is used in Hebrew only in a restricted sense, and as it were, to nurse an infant, to give it its first nourishment. One finds צולל to designate an infant at the breast…
But if, instead of materializing this vowel, the character of the physical sense צ is softened by substituting the sign of assimilated life כ; then this root written thus, כול , expresses ideas of apprehension, of violent shock; of measure, of substantiation; if it is reduced to the single characters כל, one obtains by this contraction, the analogous idea of assimilation, of substance, and of consummation…It is at this point that Moses has taken it, and giving it the exalted meaning which he conceived, he has made it rule by the sign of power א. In this state, the verb אכול, which is formed, has signified to feed upon, that is to say, to assimilate to one’s self elementary matter as food...
It must be remembered that the root צול of which we are speaking, is precisely the same as that which the Samaritan translator used to render the substance called צע, by Moses, and the object of alimentation expressed by the verb אכול. Refer again to v. 9 of this chapter and to Rad. Vocab. root כל and צל. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 83-84)
Science Rendition
And the eternal creative essence of the expansive, elevating power complex takes the dynamic aspect of the ADM-ic unit of mind and consciousness and puts it in the space-time continuum of existence to densify, materialize particulate existence in the continual renewal of etheric space.
KJV: And the LORD God took the man, and put him in the garden of Eden to dress it and to keep it.
Key Words: YHWH ALHYM HADM GN EDN EBD SHMR
E-B-D – ‘dense, material particulate existence’
5647. abad, aw-bad´; a primitive root; to work (in any sense); by implication, to serve, till, (causatively) enslave, etc.:—x be, keep in bondage, be bondmen, bond-service, compel, do, dress, ear, execute, + husbandman, keep, labour(-ing man, bring to pass, (cause to, make to) serve(-ing, self), (be, become) servant(-s), do (use) service, till(-er), transgress (from margin), (set a) work, be wrought, worshipper (Strong’s Concordance).
EB The sign of material sense united by contraction to the root אב, symbol of all covetous desire and all fructification, constitutes a root which hieroglyphically characterizes the material centre: it is, in a less general sense, that which is condensed, thickened; which becomes heavy and dark. Every idea of density, darkness; a cloud, a thick vapour; a plank, a joist. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 413)
BD …ideas of separation, isolation, solitude, individuality, particular existence. From the idea of separation comes that of opening; thence that of opening the mouth which is attached to this root in several idioms, and in consequence, that of chattering, babbling, jesting, boasting, lying, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 302)
SH-M-R – ‘renewal of the movement of ethereal space’
8104. shamar, shaw-mar´; a primitive root; properly, to hedge about (as with thorns), i.e. guard; generally, to protect, attend to, etc.:
See SHM ‘ethereal space’
R …the sign of all movement proper, good or bad…of the renewal of things, as to their movement. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 446)
Science Rendition
And the nature of the third (synthesizing) emanating principle is speed which creates directional temporality (speed of light and sound): and the fourth (increase, multiplication) principle is fecundation, fertilization.
KJV: And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.
Key Words: SHLSHY NHR HDQL QDM ASHR RBYEY NHR HWA PHRTH
H-D-Q-L – ‘diffusion, speed’
This name is formed of two words הדה, emitting, propagating, and קל light, rapid. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 81)
HD Like the root אד, of which it is only a modification, it is attached to all ideas of spiritual emanation, the diffusion of a thing absolute in its nature, as the effect of sound, light, voice, echo. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 328)
QL Every idea of lightness, rapidity, velocity: that which is attenuated, slender, thin… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 442)
A-SH-R – ‘forward, lawful direction’
804. Ashshuwr, ash-shoor´; or Ashshur, ash-shoor´; apparently from 833 (in the sense of successful)…
833. ashar, aw-shar´; or asher, aw-share´; a primitive root; to be straight (used in the widest sense, especially to be level, right, happy); figuratively, to go forward, be honest, proper:—(call, be) bless(-ed, happy), go, guide, lead, relieve. (Strong’s Concordance)
ASH In a very broad sense it is every active principle, every centre unfolding a circumference, every relative force. In a more restricted sense it is fire considered in the absence of every substance. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 299) See also SHR.
H-W-A PH-R-TH – ‘that which fecundates, fertilizes’
The Hellenists having seen the Tigris in [Hiddekel]…have not failed to profit here, by a slight resemblance in the sound spoken of by Moses to see the Euphrates, in הוא פרת, that which fecundates; without concerning themselves with what they had said of the two preceding rivers: but only a little attention is needed to see that הוא is a masculine pronoun which governs the nominal verb פרת , the action of fecundating. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 82)
Science Rendition
And the nature of the second (anti-thetic, mutating, transmuting) principle of emanation is that formative organizing power that encompasses completely the compressive power of the expansive, assimilative warmth principle.
KJV: And the name of the second river is Gihon: that which encompasseth the whole earth of Kush.
Key Words: SHNY NHR GYCHWYN ARTZ KWSH
N-H-R – ‘formative force, movement (that provides a bright, reflective, outer appearance)’
5102. nahar, naw-har´; a primitive root; to sparkle, i.e. (figuratively) be cheerful; hence (from the sheen of a running stream) to flow, i.e. (figuratively) assemble:—flow (together), be lightened.
NR …a root whose purpose is to characterize that which propagates light, literally as well as figuratively: A lamp, a beacon, a torch: a sage, a guide; that which enlightens, shines, is radiant…(The Hebraic Tongue Restored, Fabré d’Olivet, p. 404)
NH This root is the analogue of the root נא, and as it, characterizes that which is fresh, young, recent: thence;
NWH State of being young, alert, vigorous, pleasing; in consequence, action of forming a colony, founding a new habitation, establishing one’s flock elsewhere, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 397)
NA Every idea of youth, newness; every idea of freshness, grace, beauty; every idea springing from that which is formed of a new production, of a being young and graceful. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 395)
G-Y-CH-W-N – ‘new organizing force’
Consult again the Rad. Vocab. for the root גה. This root is employed here in the intensive verbal form with the augmentative syllable ון. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 80)
[GE, GW and GI – The organic sign united either with that of life, or to that of universal convertible force, or to that of manifestation, constitutes a root which becomes the symbol of every organization…every idea opposed to envelopment and development, according to the point of view under which one considers the organization. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 311-312)]
1518. ghee´-akh; or (shortened) goach, go´-akh; a primitive root; to gush forth (as water), generally to issue:—break forth, labor to bring forth, come forth, draw up, take out.
1519. ghee´-akh; (Aramaic) or (shortened) guwach (Aramaic), goo´-akh; corresponding to 1518; to rush forth:—strive.
1521. Giychown, ghee-khone´; or (shortened) Gichown, ghee-khone´; from 1518; stream; Gichon, a river of Paradise; also a valley (or pool) near Jerusalem:—Gihon.
K-W-SH – ‘expansive, assimilative warmth’ [that power which draws things to one and
integrates based on resonance]
The elementary root אש, which signifies in general, the igneous principle, being verbalized by the signs ו or י has produced the word איש or איש; that is to say, fire, physical or moral: and this word contracted by the assimilative sign כ, has given rise to the one of which we are speaking. This name which is found in the sacred books of the Brahmans, and whose origin is consequently very ancient, has been rendered by that of AEthi-ops, which is to say, the sympathetic fire of the globe. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 80-81)
KSH This root is applied in general to the idea of a movement of vibration which agitates and expands the air.
KWSH That which is of the nature of fire and communicates the same movement. Figuratively, that which is spiritual, igneous. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 376)
Science Rendition
And the source of luminous reflection within the compressive power is resonantly fruitful: filled with separation and the building up of living individualized entities.
KJV: And the gold of that land is good: there is bdellium and the onyx stone.
Key Words: ZHB ARTZ TWB BDLCH ABN SHHM
B-D-L-CH – ‘separation’
916. bdolach, bed-o´-lakh; probably from 914; something in pieces, i.e. bdellium, a (fragrant) gum (perhaps amber); others a pearl:—bdellium.
914. badal, baw-dal´; a primitive root; to divide (in variation senses literally or figuratively, separate, distinguish, differ, select, etc.):
A-B-N – ‘build’
68. eben, eh´-ben; from the root of 1129 through the meaning to build; a stone:
1129. banah, baw-naw´; a primitive root; to build (literally and figuratively):
SH-H-M – ‘individuation of life’
7718. shoham, sho´-ham; from an unused root probably mean to blanch; a gem, probably the beryl (from its pale green color):—onyx.
If we examine the letter-symbols, we get the idea of the building, putting together of that which is full of life tending to individuation.
SHM involves the sign of relative duration and movement with that of exterior action, creating “the idea of that which is distinguished exteriorly by its elevation, its splendour, its own dignity…In its broadest acceptation, it is ethereal space…the sublime, the splendid, the radiant, etc.” (The Hebraic Tongue Restored, Fabré d’Olivet, p. 170)
SHM Hieroglyphically, it is the circumferential extent, the entire sphere of any being whatever, the total space that it occupies; it is expressed by the adverbial relations there, in that very place, within, inside there. The name of every being, the sign which renders it knowable; that which constitutes it such: a place, a time, the universe, the heavens, God Himself: glory, éclat, splendour, fame, virtue; that which rises and shines in space; which is distinguished, sublime, remarkable. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 461)
Science Rendition
The nature of the first (thesis, highest, unifying) emanating principle is the fullest extent of physical substantiality of being; that which encompasses the compressive power of spiraling movement into materiality, from which comes the source of luminous reflection (radiant energy).
KJV: The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;
Key Words: ACHD PHYSHWN ARTZ CHWYLH ZHB
PH-Y-SH-W-N – ‘fullest extent of physical substantiality’
This is the root יש, which, formed by the signs of manifestation and of relative movement, expresses every idea of reality and of physical substantiality. It is governed by the emphatic sign of speech פ, and is terminated by the augumentative syllable ון, which carries to its highest degree, the extent of every produced being. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 78-79)
PHSH …That which seeks fot extend, to put itself in evidence. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 430)
CH-W-Y-L-H – ‘spiral, twisting motion outward (Keiselwelle)’ [producing materiality]
Here the root הל, הול or היל, is related to the idea of effort, of tension, or virtual travail, or trial, etc. This root is used as continued facultative, with the emphatic article ה. Refer to the Rad. Vocab. concerning this root, and the preceeding one. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 79)
[HEL. The sign of life, united by contraction to the root אל, image of force and of elevation, gives it a new expression and spiritualizes the sense. Hieroglyphically, the root הל is the symbol of excentric movement, of distance; in opposition to the root הן, which is that of concentric movement, of nearness: figuratively, it characterizes a sentiment of cheerfulness and felicity, an excitation; literally, it expresses that which is distant, ulterior, placed beyond.
That which is exalted, resplendent, elevated, glorified, worthy of praise; that which is illustrious, celebrated, etc.
That which attains the desired end, which recovers or gives health, which arrives in or conducts to safety. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 331)]
CHWL or CHYL Action of suffering from the effect of a violent effort made upon one’s self; action of being twisted, stretched, action of being confined, bringing into the world; being carried in thought or action toward an end; producing ideas: action of tending, attending, hoping, placing faith in something; action of disengaging, resolving, dissolving, opening, milking, extracting, etc.
CHYL Elementary virtuality. See CHY [Elementary life] (The Hebraic Tongue Restored, Fabré d’Olivet, p. 351)
2341. Chaviylah, khav-ee-law´; probably from 2342; circular; Chavilah, the name of two or three eastern regions; also perhaps of two men:—Havilah.
2342. chuwl, khool; or chiyl, kheel; a primitive root; properly, to twist or whirl (in a circular or spiral manner), i.e. (specifically) to dance, to writhe in pain (especially of parturition) or fear; figuratively, to wait, to pervert:
Z-H-B – ‘brightness, effervescence’
2091. zahab, zaw-hawb´; from an unused root meaning to shimmer; gold, figuratively, something gold-colored (i.e. yellow), as oil, a clear sky:—gold(-en), fair weather.
ZB The idea of reflected movement…united by contraction to that of all generating propagation…forms a root whose object is to depict every swarming, tumultuous movement, as that of insects; or every effervescent movement as that of water which is evaporated by fire. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 339)
The Science Bible ... for Life 