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)
Science Rendition
The higher, more ethereal archetypes of an expansive, elevative nature are to be completed by an exterior, penetrative and an interior, receptive polaric action, disseminating these phenomenological entities into material form through the compressive power.
KJV: Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth.
Key Words: EWPH SHMYM SHBE ZKR NQBH ZRE PHNH ARTZ
Science Rendition
Every archetypal form of animated life of the rational principle of the ADM-ic mind and its creative mentative power is pure and complete: and every pure archetypal form is a configuration of the rational principle of the ADM-ic mind and its creative mentative power in indefinite expansion from its center.
KJV: Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female.
Key Words: THR BHMH SHBE SHBE AYSH ASHH BHMH MN ASHR LA THR SHNY AYSH ASHH
T-H-R - 'pure, consecrated, ordained'
2889. tahowr, taw-hore´; or tahor, taw-hore´; from 2891; pure (in a physical, chemical, ceremonial or moral sense):—clean, fair, pure(-ness).
2890. thowr, teh-hore´; from 2891; purity:—pureness.
טהר .2891 taher, taw-hare´; a primitive root; properly, to be bright…
TR טר 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.
THR טהר That which is pure, purified, purged of its impurities. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 360-361)
NOTE re 'male and female'
AYSH ASHH We should note here that the terms translated ‘male and female’ in Genesis 7:2-3, are AYSH and ASHH, that is, the mentative, or creative mental principle, or rational man within ADM, and its efficient faculty (see The Great Mystery: Understanding the Story of Adam and Eve). What is being preserved here is more the archetype of each animated being (Plato’s Idea) as it exists in the super-sensible realm (masculine in nature), and the means by which that principle can be made manifest and efficient in action (feminine principle).
It is the efficient faculty which manifesting the principle, causes, for example, the bear not to be inclined in the same fashion as a rabbit…It is by its efficient faculty emanated from its principle that every being conforms exteriorly. The naturalists who have assumed that the tiger was tiger because he had teeth, claws, stomach and intestines, fashioned in a particular way have spoken thoughtlessly and without understanding. They might have done better by saying, that the tiger had those teeth, claws, stomach and intestines because he was tiger, that is to say, because his efficient volitive faculty constituted him such. It is not the instrument which gives the will but the will the instrument. The compass no more makes geometry than the dagger makes the assassin…their will must always have precedence over the usage. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 202-203)
Science Rendition
And the eternal creative essence causes the resting phase of Nature to become a stable, objective, particular protective sphere for the refinement of the works of division, envisioning its phenomenological maturation and unfolding (emanation) through cycles of generation.
KJV: And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation.
Key Words: YHWH AMR NCH BWA AWTH KL BYTH THBH TZDYQ RAH PHNH TZH DWR
TZ-D-Y-Q – ‘refined products of division’
6662. tsaddiyq, tsad-deek´; from 6663; just:—just, lawful, righteous (man).
6663. tsadaq, tsaw-dak´; a primitive root; to be (causatively, make) right (in a moral or forensic sense):—cleanse, clear self, (be, do) just(-ice, -ify, -ify self), (be turn to) righteous(-ness).
6664. tsedeq, tseh´-dek; from 6663; the right (natural, moral or legal); also (abstractly) equity or (figuratively) prosperity…
TZ As symbolic image, it represents the refuge of man, and the end toward which he tends. It is the final and terminative sign, having reference to scission, limit, solution, end. Placed at the beginning of words it indicates the movement which carries toward the limit of which it is the sign; placed at the end, it marks the very limit where it has tended. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 430-431)
TZ-D – ‘artifice, deceptive’
That which is insidious, artful, double, sly, opposed, adverse, deceitful, seductive. The Arabic presents in general, the same sense as the Hebrew; that is to say, every idea of opposition, defense. In a literal sense, very restricted, the side; in a broad and figurative sense, a secret, dissimulating hindrance; an artifice, a snare. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 432)
DYQ That which divides, that which reduces to pieces. See דק (The Hebraic Tongue Restored, Fabré d’Olivet, p. 322)
DQ Every idea of division by break, fracture; that which is made small, slender or thin, by division: extreme subtlety. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 325)
TZ-H – ‘develops exteriorly, matures’
Root analogous to the root צא and develops the same ideas. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 432)
TZA The final sign צ, as initial and united to that of power, characterizes in this root, that which leaves material limits, breaks the shackles of the body, matures, grows; is born exteriorly. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 431)
Science Rendition
The progressively elevated movement of life is extended by the equilibrium of Nature by means of very fine conceptual divisions of the rational capacity of the ADM-ic mind and consciousness, and by extensive, purposeful movement within self-contained cycles or spheres of being of the expansively elevating power complex.
KJV: These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.
Key Words: ALH THLDH NCH NCH TZDYQ AYSH THMYM DWR ALHYM
A-L-H – ‘progressively elevated movement of life’
AL This root springs from the united signs of power and of extensive movement. The ideas which it develops are those of elevation, force, power, extent… Hieroglyphically, this is the symbol of excentric force. In a restricted sense, it is that which tends toward an end, represented by the designative or adverbial relations to, towards, for, by, against, upon, beneath, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 294)
LH This root, analogue of the root לא contains the idea of a direction to life, of a movement without term. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 379)
TH-L-D-H – ‘generation, extension of being’
8435. towldah, to-led-aw´; or toldah, to-led-aw´; from 3205; (plural only) descent, i.e. family; (figuratively) history:—birth, generations.
3205. yalad, yaw-lad´; a primitive root; to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage:—bear, beget, birth((-day)), born, (make to) bring forth (children, young), bring up, calve, child, come, be delivered (of a child), time of delivery, gender, hatch, labour, (do the office of a) midwife, declare pedigrees, be the son of, (woman in, woman that) travail(-eth, -ing woman).
TZ-D-Y-Q – ‘extremely fine division’
6662. tsaddiyq, tsad-deek´; from 6663; just:—just, lawful, righteous (man).
6663. tsadaq, tsaw-dak´; a primitive root; to be (causatively, make) right (in a moral or forensic sense):—cleanse, clear self, (be, do) just(-ice, -ify, -ify self), (be turn to) righteous(-ness).
6664. tsedeq, tseh´-dek; from 6663; the right (natural, moral or legal); also (abstractly) equity or (figuratively) prosperity…
TZD That which is insidious, artful, double, sly, opposed, adverse, deceitful, seductive. In a literal sense, very restricted, the side; in a broad and figurative sense, a secret, dissimilating hindrance; an artifice, a snare. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 432)
DQ Every idea of division by break, fracture; that which is made small, slender or thin, by division: extreme subtlety. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 325)
TH-M-Y-M – ‘accomplished, perfected image of the universal mind’
8549. tamiym, taw-meem´; from 8552; entire (literally, figuratively or morally); also (as noun) integrity, truth:—without blemish, complete, full, perfect, sincerely (-ity), sound, without spot, undefiled, upright(-ly), whole.
8552. tamam, taw-mam´; a primitive root; to complete…
THM This root, in which the sign of signs, symbol of all perfection, is found universalized by the collective sign ם, develops the idea of that which is universally true, universally approved; accomplished image of the universal mind: thence
Perfection, integrity, either physically or morally: truth, justice, sanctity, all the virtues. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 469)
D-W-R – ‘cyclical periods’
Several ideas are attached to the root דור which forms the basis of this word. By the first, should be understood a circle, an orb; by the second, any circular habitation whatever, a sphere. If one relates the first of these ideas to a temporal duration, then the word דור signifies a cyclic period, an age, a century, a generation. If by the second, one understands an inhabited space, then the same word designates a city, a world, a universe; for I must say, en passant, that in ancient times, every duration, like every habitation, was conceived under the picture of a circle…the Greek words πδλις or πολειν, the Latin words orbis and urbs, are unimpeachable proofs. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 187-188)
1752. duwr, dure; a primitive root; properly, to gyrate (or move in a circle), i.e. to remain:—dwell.
1753. duwr, dure; (Aramaic) corresponding to 1752; to reside:—dwell.
1754. duwr, dure; from 1752; a circle, ball or pile:—ball, turn, round about.
1755. dowr, dore; or (shortened), dor, dore; from 1752; properly, a revolution of time, i.e. an age or generation; also a dwelling:—age, x evermore, generation, (n-)ever, posterity.
H-L-K – ‘outward, purposeful movement’
1980. halak, haw-lak´; akin to 3212; a primitive root; to walk (in a great variety of applications, literally and figuratively)
3212. yalak, yaw-lak´; a primitive root (compare 1980); to walk (literally or figuratively); causatively, to carry (in various senses),
HL 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)
LK …the idea of a restrained utterance, as a determined message; executing a mission, a legation, a vicarship. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 381)
Science Rendition
The repose, equilibrium of Nature matures and achieves its desired end in a visible, physically manifested embodiment of the eternal creative essence.
KJV: But Noah found grace in the eyes of the LORD.
Key Words: NCH MTZA CHN EYN YHWH
MTZA – ‘going forth, attaining its desired higher purpose’
4161. mo-tsaw´; or motsai, mo-tsaw´; from 3318; a going forth, i.e. (the act) an egress, or (the place) an exit; hence, a source or product; specifically, dawn, the rising of the sun (the East), exportation, utterance, a gate, a fountain, a mine, a meadow (as producing grass):—brought out, bud, that which came out, east, going forth, goings out, that which (thing that) is gone out, outgoing, proceeded out, spring, vein, (water-)course (springs).
4672. maw-tsaw´; a primitive root; properly, to come forth to, i.e. appear or exist; transitively, to attain, i.e. find or acquire; figuratively, to occur, meet or be present…
MTZ This root characterizes that which attains an end, a finish; which encounters, finds, obtains the desired object. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 392)
TZA The final sign צ, as initial and united to that of power, characterizes in this root, that which leaves material limits, breaks the shackles of the body, matures, grows; is born exteriorly. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 431)
CH-N – ‘embodiment, solidification’
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, p. 373-374)
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)
Science Rendition
And the eternal creative essence releases its action guiding the dynamic aspect of the ADM-ic mind acting within the compressive power and withdraws into itself.
KJV: And it repented the LORD that he had made man on the earth, and it grieved him at his heart.
Key Words: NCHM YHWH HADM ARTZ ETZB
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)
Science Rendition
And the eternal creative essence discerns a degradation towards materiality of the dynamic aspect of the ADM-ic mind and consciousness due to the increase of the compressive power, and a manifestation of the power of elementary figuration (the creation of concepts by the ADM-ic mind) in dynamic intentionality, consciously expanding the descent to materiality.
KJV: And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
Key Words: YHWH RE HADM RB ARTZ YTZR CHSHB LB RQ RE YWM
R-B – ‘propagation, increase’
The sign of movement proper, united to that of interior activity, or by contraction with the root אב, image of all fructification, constitutes 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)
R-Q – ‘expansion, diffusion’
While explaining the word רקיצ, rarefaction, ethereal expansion, v. 6 ch. I, I stated that the root רק contained the idea of expansion, of diffusion. Moses in using it here as verb, gives it no other meaning. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 183)
Y-TZ-R – ‘manifestation of the power of elementary configuration’
TZR If this root is considered as composed of the final sign united by contraction to the elementary root אר, one perceives all universal ideas of form, formation, co-ordination, elementary configuration: but if it is considered as result of the union of the same final sign with that of movement proper, one perceives only the idea of a tight grasp, an oppression, an extreme compression. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 436)
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. This character, remarkable in its vocal nature, loses the greater part of its faculties in becoming consonant, where it signifies only a material duration, a refraction, a sort of link as , or of movement as .
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 Hebraist grammarians…attribute to it the virtue of expressing at the beginning of words, duration and strength; but it is only a result of its power as sign. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 361)
CH-SH-B – ‘thought, intention, desire to act’
4284. machashabah, makh-ash-aw-baw´; or machashebeth, makh-ash-eh´-beth; from 2803; a contrivance, i.e. (concretely) a texture, machine, or (abstractly) intention, plan (whether bad, a plot; or good, advice):—cunning (work), curious work, device(-sed), imagination, invented, means, purpose, thought.
2803. chashab, khaw-shab´; a primitive root; properly, to plait or interpenetrate, i.e. (literally) to weave or (gen.) to fabricate; figuratively, to plot or contrive (usually in a malicious sense); hence (from the mental effort) to think, regard, value, compute:—(make) account (of), conceive, consider, count, cunning (man, work, workman), devise, esteem, find out, forecast, hold, imagine, impute, invent, be like, mean, purpose, reckon(-ing be made), regard, think.
CHSH Every violent and disordered movement, every inner ardour seeking to extend itself; central fire; avarice and covetous principle; that which is arid. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 355)
SHB This root has two expressions according to its composition; if it is considered as composed of the sign of relative movement and of duration, joined to that of interior activity, it contains every idea of return toward a point of departure; if it is regarded as formed by the same sign united to that of the root אב, image of paternity, it designates the capture of a whole tribe, its captivity, its deportation outside the country: thence
The idea of any kind of reestablishment, of return to an original state, to a place from which one had set out; a restitution, a reformation: thence,
Every state of captivity, of separation from one’s country: a deportation; a capture. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 456-457)
L-B – ‘vitality; dynamic’
…a root whence emanate all ideas of vitality, passion, vigour, courage, audacity: literally, it is the heart, and figuratively, all things which pertain to that centre of life; every quality, every faculty resulting from the unfolding of the vital principle. The heart, the centre of everything whatsoever from which life radiates; all dependent faculties: courage, force, passion, affection, desire, will, sense. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 378)
The Science Bible ... for Life 