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Genesis 3:15

Science Rendition

And there will be a tension, antipathy between the blind, instinctive aggrandizing power and the creative mentative power, and between their products (unconscious instincts, impulses versus conscious thoughts); the creative mentative power shall bring to a culmination the active principle of blind instinct (lust, desire), and the latter shall centralize the condensation, consequence, results of the creative mentative power.

KJV: : And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

Key Words: AYB ASHH ZRE YSHWPH RASH YSHWPH EQB

A-Y-B – ‘antipathy, movement away, contraction’

340. ayab, aw-yab´; a primitive root; to hate (as one of an opposite tribe or party); hence to be hostile:—be an enemy.

341. oyeb, o-yabe´; or (fully) owyeb, o-yabe´; active participle of 340; hating; an adversary:—enemy, foe.

AY Power accompanied by manifestation, forms a root whose meaning, akin to that which we have found in the root או, expresses the same idea of desire, but less vague and more determined. It is no longer sentiment, passion without object which falls into incertitude: it is the very object of this sentiment, the centre toward which the will tends, the place where it is fixed…represented…by the adverbial relation where. Every centre of activity, every place distinct, separate from another place. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 292)

AYB Every idea of antipathy, enmity, animadversion. It is an effect of the movement of contraction upon the volitive centre אי by the sign of interior activity ב. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 292)

Y-SH-W-PH – ‘centralize, act centripetally’

The verb שוף signifies to centralize, to act from the circumference to the centre, as is proved by the signs ש and פ, of which the one expresses relative movement, and the other, interior action, particularly in its relations with the paternal sign ב, which it often replaces. This verb is used here according to the positive form, active movement, future tense. It is governed by the third person masculine, because the word זרע, which signifies literally seed, and which I have rendered in this instance by the word progeny, is masculine in Hebrew. (The Hebraic Tongue Restored, p. 110)

R-A-SH – ‘active principle, culminating point’

This word signifies not only the head or the principle, as I have already said: but it also signifies the source of evil, the venom. In this case the elementary root אש is taken in the bad sense, and the sign ר, which governs it, is regarded as symbol of disordered movement. (The Hebraic Tongue Restored, p. 110)

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)

E-Q-B – ‘condensation, result, consequence’

Those who have seen in this same verse the bruised head of a serpent, have seen here the bitten heel of a woman: but how can the verb שוף, signify at the same time to bruise, that is to say, to trample upon, and to bite? For Moses was careful to repeat this verb twice. If the modern Hebraists had wished to detach themselves a moment from the Hellenists, they might have seen that the word used here as the antithesis of ראש, could not mean simply the heel, except in its most restricted sense; but that, in its most ordinary signification, it expresses the consequences, the traces of a thing, and particularly of evil, whose material sign it, moreover, bears. Indeed, this can be proved by a great number of Hebrew and Chaldaic passages, in which this word signifies fraud, perversity, malice and all the evil qualities generally, which belong to vice. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 111)

QB …expresses all rejection, expurgation. Literally, it is an excavation; figuratively, an anathema, a malediction. But if one considers here the figure ק, as being contracted with the root אב, then the root קב characterizes every object capable of and containing any kind of measure: literally, genitalia muliebra; figuratively, a bad place. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 438-439)

EQ Every idea of extreme condensation, of contraction with itself, of hardness; figuratively, anguish. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 420)

 

 

 

 

 

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Genesis 3:14

Science Rendition

And the creative essence of the progressively expanding power complex caused the blind, instinctive aggrandizing power to form a power for the perpetual regeneration of organic life within the progressive, sustained movement of natural life forms, and the spiraling of the volatile elemental movement will accumulate living forms.

KJV: : And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.

Key Words: YHWH ALHYM AMR NCHSH ARR BHMH CHY SHDH GCHN EPHR AKL YWM CHY

A-R-R – ‘perpetual regenerative power’

AR This root and the one which follows [ASH] are very important for the understanding of the Hebraic text. The signs which constitute the one in question here, are those of power and of movement proper. Together they are the symbol of the elementary principle, whatever it may be, and of all which pertains to that element or to nature in general. Hieroglyphically אר was represented by the straight line, and אש by the circular line. אר , conceived as elementary principle, indicated direct movement, rectilinear; אש relative movement, curvilinear, gyratory. [= spiral movement – Kreiselwelle]

That which belongs to the elementary principle, that which is strong, vigorous, productive. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 298-299)

This is a primitive root containing the idea of power א, that has a doubly powerful intense organic movement of regeneration, RR. Sign of all movement proper, good or bad: original and frequentive sign: image of the renewal of things as to their movement. (d’Olivet) Rayesh (200), the cosmic container of all existence, has its roots in the intense organic movement of the universe. (The Cipher of Genesis, Suares)

G-CH-N – ‘twistings, turnings’

It was quite natural that those who had seen only a serpent in an insidious passion, should see only a belly where they ought to see the turnings, the inclination, of this same passion…The word גחך holds to the root גך …The Hebrew verb גחוך, which is derived from it, signifies to bend, to incline…As to the verb following תלך, thou-shalt-grovelling-proceed, which all the translators have believed to be from the verb תלוך to go and come, to walk up and down, it is derived from the compound-radical לבוך or from the radical לוך, both of which signify literally to get dirty, to wallow, and figuratively, to behave iniquitously, basely. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 110)

 

 

 

 

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Genesis 3:13

Science Rendition

And the eternal living essence of the progressively expanding power complex causes the creative rational faculty to take in the morphological (mutable, variable, deceptive) quality of the blind instinctive aggrandizing power (lust) and ascend towards its culmination.

KJV: And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat

Key Words: YHWH ALHYM AMR ASHH NCHSH NSHA AKL

N-SH-A – ‘instability, variability, mutability, morphological, deceptiveness’

5377. nasha, naw-shaw´; a primitive root; to lead astray, i.e. (mentally) to delude, or (morally) to seduce:—beguile, deceive, x greatly, x utterly.

5375. nasa, naw-saw´; or nacçah (Psalm 4 : 6 (7)), naw-saw´; a primitive root; to lift, in a great variety of applications, literal and figurative, absol. and rel. (as follows):—accept, advance, arise,

5378. nasha, naw-shaw´; a primitive root (perhaps identical with 5377, through the idea of imposition); to lend on interest; by implication, to dun for debt:

NSH This root which is applied to the idea of things temporal and transient, in general, expresses their instability, infirmity, decrepitude, caducity: it characterizes that which is feeble and weak, easy to seduce, variable, transitory; literally as well as figuratively. Every idea of mutation, permutation, subtraction, distraction, cheating, deception, weakness, wrong, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 405)

SHA The sign of relative movement united to that of power, constitutes a root which is hieroglyphically characterized by the arc of the circle inscribed between two radii…considered in movement or in repose; thence, the opposed ideas of tumult and of the calm which it develops. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 456)

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Genesis 3:12

Science Rendition

And the dynamic aspect of the ADM-ic mind and consciousness causes its creative rational faculty to take in the living substance for this state of wholeness.

KJV: And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat?

Key Words: HADM ASHH ETZ AKL

Note re ASHH

I have spoken sufficiently of the word איש, whence comes the word אשה, but I beg the reader to observe closely here, with what force and what justice the cosmological ideas of Moses are connected and developed.

Universal man אדם, being unable to remain in his universality, without remaining also in the volitive homogeneity of the Being-of-beings אלהים, and consequently in a sort of relative necessity, leaves this close dependence, when receiving a new development which individualizes and makes him an intelligent being איש ; that is to say, a being susceptible of willing and choosing freely for himself. The faculty which gives him power, emanates from himself; it is his intellectual companion אשה, his creative force: for it is by it that he creates; it is by means of this volitive faculty that he realizes his conceptions. He wills; and that which he wills exists. But this faculty is not homogenous with the universal faculty of the Being-of-beings; for if it were, it would not exist, or Adam would be God. It has only the degree of force and extent that it is given it, by the degree that Adam occupies in the order of the divine emanations. It can do all, except to create itself in going back to its principle and taking possession of it. It is essential that universal man should know this important point at which his power is arrested, so that he does not lose himself through abuse of his liberty, and the retrograde movement of his volitive faculty. Moses takes the precaution of causing him to be instructed…in the form of a counsel, a paternal warning. Adam can make use of everything in the immense radius of the organic sphere which is allotted to him; but he cannot without risking his intellectual existence, touch the centre: that is to say, by wishing to seize the double principle of good and evil, upon which stands the essence of his intellectual being.

In all this, there is no question of planted garden, tree, fruit, rib, woman, or serpent, because, I cannot repeat too often, Adam is not, in the thought of Moses, a man of blood, of flesh and bones; but a man, spiritually and universally conceived, an intellectual being, of which Aishah is the creative faculty, that which realizes his conceptions in causing them to pass from power into action by his will.

…Let my readers judge whether it is not more conformable, not only to the genius of such a man as Moses, learned in all the sciences of the Egyptians, but also to simple human reason, to conceive a covetous passion, fermenting in elementary nature, which insinuates itself in the volitive faculty of the intelligent being, excites his pride, and persuades him to obtain possession of the very principle of his existence, in order to exist in an absolute manner, and to rival the Being of beings, than to see a serpent, the most subtle of the beasts of the field, crawling before a woman, seducing her and causing her to eat of the fruit of a certain tree, planted in a certain garden, so as to become equal to the gods. (The Hebraic Tonge Restored, Fabré d’Olivet, p. 106-109)

 

 

 

 

 

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Genesis 3:11

Science Rendition

And the creative essence of the progressively expanding power complex causes the progression and ascension of the inner ardour and the taking in of the essence of the source of knowledge of generative resonance and material degradation (polarity) causing a spiritual expansion towards a definite state of perfection, wholeness.

KJV: And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?

Key Words: AMR ERM ETZ BLH AKL-MN AKL

B-L-H – ‘spiritual development, expansion’

1115. biltiy, bil-tee´; constructive feminine of 1086 (equivalent to 1097); properly, a failure of,

1086. balah, baw-law´; a primitive root; to fail; by implication to wear out, decay (causatively, consume, spend):

BL This root should be conceived according to its two ways of composition: by the first, the root אל, which designates elevation, power, etc., is united to the sign of interior activity ב: by the second, it is the sign of extensive movement ל, which is contracted with the root בא, whose use is, as we have seen, to develop all ideas of progression, gradual advance, etc.: so that it is, in the first case, a dilating force, which acting from the centre to the circumference, augments the volume of things, causing a kind of bubbling, swelling; whereas in the second it is the thing itself which is transported or which is overthrown without augmenting in volume.

Every idea of distension, profusion, abundance; every idea of expansion, extension, tenuity, gentleness. In a figurative sense, spirituality, the human soul, the universal soul, the All, GOD. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 304-305)

LH …contains the idea of a direction given to life, of a movement without term. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 379)

A-K-L – ‘potential power of consummation, achievement, perfection, wholeness’

398. akal, aw-kal´; a primitive root; to eat (literally or figuratively):

KL This root expresses all ideas of apprehension, shock, capacity, relative assimilation, consummation, totalization, achievement, perfection. That which is integral, entire, absolute, perfect, total, universal: that which consumes, concludes, finishes, totalizes a thing: which comprises, contains it, in determining its accomplishment: the universality of things; their assimilation, aggregation, perfection; the desire of possessing; possession; a prison: the consumption of foods, their assimilation with the substance of the body, etc. Action of totalizing, accomplishing, comprising, universalizing, consummating, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 372-373).

M-N – ‘things determined, configured, formed (‘whatness’)’

4478. man, mawn; from 4100; literally, a whatness (so to speak), i.e. manna (so called from the question about it):—manna.

MN This root, composed of the sign of exterior and passive action, united by contraction to the root , symbol of the sphere of activity and of the circumscriptive extent of being, characterizes all specification, all classification by exterior forms; all figuration, determination, definition, qualification. The kind of things, their exterior figure, mien, image, that is conceived; the idea that is formed, the definition that is given to it; their proper measure, number, quota. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 391)

 

 

 

 

 

 

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Genesis 3:10

Science Rendition

And the dynamic aspect of the ADM-ic mind and consciousness hearkened unto the sound of the creative essence of the progressively expanding power complex in the organic sphere and rayed outwardly because of the ascension of the inner ardour, fire hidden mysteriously within, a power of desire and resonance.

KJV: And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.

Key Words: GN YRA ERM CHBA

Y-R-A – ‘raying outward, upward’

3372. yare, yaw-ray´; a primitive root; to fear; morally, to revere; caus. to frighten:—affright, be (make) afraid, dread(-ful), (put in) fear(-ful, -fully, -ing), (be had in) reverence(-end), x see, terrible (act, -ness, thing).

3371. yare, yaw-ray´; from 3372; fearing; morally, reverent:—afraid, fear (-ful).

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)

YR Every idea of respect, of fear, of reverence, of veneration. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 367)

Y …symbol of all manifested power. It represents the hand of man, the forefinger. As grammatical sign, it is that of potential manifestation, intellectual duration, eternity…

Plato gave particular attention to this vowel which he considered as assigned to the female sex and desgnated consequently all that which is tender and delicate. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 361)

E-R-M – ‘progression and ascension of inner ardour, rising of dynamis’

6191. aram, aw-ram´; a primitive root; properly, to be (or make) bare; but used only in the derivative sense (through the idea perhaps of smoothness)…

6192. aram, aw-ram´; a primitive root; to pile up:—gather together.

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)

RM The sign of movement proper considered in its abstract mode, or in its different radical modifications, רא, רה, רו, רכ, רי being here universalized by the collective sign ם, designates that sort of movement or action, by means of which any thing whatsoever, rising from the centre to one of the points of the circumference, traverses or fills an extent or place, which it has not occupied previously.

That which is borne upward, which rises, dilates, mounts, projects, shoots up, increases rapidly, follows a movement of progression and ascension. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 451-452)

CH-B-A – ‘impregnate, take within, cherish, love’

2244.  chaba, khaw-baw´; a primitive root (compare 2245); to secrete:—x held, hide (self), do secretly.

2245. chabab, khaw-bab´; a primitive root (compare 2244, 2247); properly, to hide (as in the bosom), i.e. to cherish (with affection):—love.

CHB …that which is occult, hidden, mysterious, secret, enclosed, as a germ, as all elementary fructification: if the root אב is taken in its acceptation of desire to have, the root in question here, will develop the idea of an amorous relation, of fecundation.

CHBB To hide mysteriously, to impregnate, to brood, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 346)

 

 

 

 

 

 

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Genesis 3:9

Science Rendition

And the eternal living essence of the progressively expanding power complex seeks to discern where the blind, instinctual passion has taken the dynamic aspect of the ADM-ic mind and consciousness.

KJV: And the LORD God called unto Adam, and said unto him, Where art thou?

Key Words: YHWH ALHYM HADM

 

 

 

 

 

 

 

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Genesis 3:8

Science Rendition

And they (the rational faculty and its creative power) could now discern the nature of the creative essence of the progressively expanding power complex, and the dynamic aspect of the ADM-ic mind and consciousness and its creative rational power entered into the depths of the sources of generative power of the organic sphere of life.

KJV: And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.

Key Words: YHWH ALHYM GN HADM ASHH ETZ YHWH ALHYM ETZ GN

 

 

 

 

 

 

 

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Genesis 3:7

Science Rendition

The physical manifestation mutates by means of a reciprocal, polaric action leading to comprehension of the vital power of the universe, of the terrible mystery of the dynamic, polaric nature of life under the influence of blind, chaotic forces, and this brings forth an ascent of suffering of the soul due to existence, and launches a turbulent journey of self-discovery.

KJV: And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.

Key Words: EYN SHNY PHQCH HM EYRM THPHR THNH ELH CHGR

PH-Q-CH – ‘inquisitive (antithetical) action with comprehension’

PHQ That which opens and shuts; which is stirred by an alternating movement back and forth; that which is intermittent, inquisitive, exploratory, etc. Action of passing from one place to another, being carried here and there, going and coming; action of obstructing, standing in the way, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 428-429)

QCH The idea of an effort that is made toward a thing to seize it, to comprehend it. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 441)

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)

E-Y-R-M – ‘blind, disordered movement; turbulent passion; darkness’

It is always the root עור, containing the idea of ardour, of a vehement fire, literally as well as figuratively. Formed from the root אור, which presents the idea of luminous corporeity [light], it becomes its absolute opposite. The one is a tranquil action; the other, a turbulent passion: here, it is an harmonious movement; there it is a blind, disordered movement. In the above example, the sign of manifestation י, has replaced the sign of the mystery of nature, and in this way Moses has wished to show that this terrible mystery was unveiled in the eyes of universal man, Adam. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 101-102)

TH-PH-R – ‘bring forth, excite within’

…it is evident that the verb פרות, used here according to the reflexive form, signifies, to produce, to bring forth, to fecundate and not to sew. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 102)

TH-A-N-H – ‘mutual lamentation, agony of the soul due to existence’

As to the word תאנה, …[it] is an expression of grief not only in Hebrew, but in Samaritan, Chaldaic, Syriac, Arabic, and Ethiopic. It is formed of an onomatopoetic root which depicts the groans, sobs, pain and the anhelation of a person who suffers. This expressive root belongs to all tongues. One finds it united to the sign ת on several occasions, and especially to express a deep, mutual sorrow. It is presumable that the fig-tree has received the metaphorical name of תאנה on account of the mournfulness of its foliage, from which lactescent tears appear to flow from its fruits. However that may be…it is at first, in Hebrew…only a kind of exclamation as alas! but transformed into a verb by means of the convertible sign ו, it becomes און or אונה whose meaning is, to be plunged in grief, to cry out with lamentations. Thence אנוה, sorrow, affliction; and finally תאונה or תאנוה deep and concentrated grief that one shares or communicates. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 103-104)

AN An onomatopetic root which depicts the agonies of the soul; pain, sorrow, anhelation. 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, אני 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. 295-296)

E-L-H – ‘elevation, covering, protection; ascend, cause to ascend’

For the Hebraic word signifies neither a leaf, nor leaves, but a shadowy elevation, a veil; a canopy, a thing elevated above another to cover and protect it. It is also an elevation; an extension; a height. The root על develops all these ideas. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 103)

5927. alah, aw-law´; a primitive root; to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative

5929. aleh, aw-leh´; from 5927; a leaf (as coming up on a tree); collectively, foliage:—branch, leaf.

CH-G-R – ‘turbulent journey (back to self, of self-discovery)’

GR …a root which presents the image of every iterative and continued movement, every action which brings back the being upon itself. That which assembles in hordes to journey, or to dwell together; the place where one meets in the course of a journey. Every idea of tour, detour; ruminaiton, continuity in movement or in action. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 317)

CHG Every hard and continued action; every turbulent movement: every transport of joy; joust, game, popular fete, tournament, carousal. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 346)

 

 

 

 

 

 

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Genesis 3:6

Science Rendition

When the creative rational power expanded to come into contact with the power of the source of the knowledge of resonant generation and physical, material manifestation, it was drawn to assimilate it and in so doing it also caused the rational faculty of the ADM-ic mind and consciousness to be influenced by this power.

KJV: And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.

Key Words: ASHH ETZ TWB EYN AYSH