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Genesis 3:20

Science Rendition

And the dynamic aspect of the ADM-ic mind re-names the rational creative power, elementary existence, because she is the mother of all that constitutes existence for the mind in the new state of the awareness and processing of sensory experience.

KJV: And Adam called his wife’s name Eve; because she was the mother of all living.

Key Words: HADM ASHH HWH

H-W-H – ‘elemental existence’

Here is a name where the changing of the vowel into consonant has caused a strange metamorphosis. This name which, according to the allusion that Moses makes, ought to signify, and signify effectively, elementary existence, being derived from the absolute verb הוה, to be-being, by the sole reinforcement of the initial vowel ה into ח, has come to designate no more than a formless heap of matter, its aggregation, its mass; and by the hardening of the convertible sign sanctioned by the Chaldaic punctuation, serves as verb only to indicate the inert and passive existence of things. The change brought about in the derivative verb הוה, has been even more terrible in the absolute verb הוח; for this verb, destined to represent the Immutable Being, expresses only an endless calamity, as I have explained in speaking of the Sacred Name יהוה, in v. 4 ch. II. As to the reasons for the alterations undergone by this proper noun I can only refer the reader to the name of the volitive faculty, אשה which, as we have seen, had preceded that of elementary existence חיה. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 117-118)

 

 

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Genesis 3:19

Science Rendition

It will seek anxiously to apprehend the sentient world with an agitative action, until it returns to the living elemental power out of which it came; it arose as a volatile elemental motion and it shall be fully returned as the same.

KJV: In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

Key Words: ZWE APH ED SHWB ADMH EPHR EPHR SHWB

Z-W-E A-PH – ‘ anxious apprehension/comprehension’

When the Hellenists said …in the sweat of thy face, the natural inference is, that this phrase was in the Hebrew text, but it is not there. The face of Adam has never sweat physically except in the mind of the translators of Moses. The hierographic writer did not have such ideas. The word זעת comes from the root זוע which develops the idea of a restless agitation, an anxiety, a movement of fear for the future. The word which follows אף can, in truth, signify the nose, in a very restricted sense, but it expresses much more generally, not the face but the irascible part of the soul which constitutes the animistic mind, or understanding. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 115-116)

ZWE Action of being troubled, fearful, trembling in expectation of misfortune. Action of being tormented, disquieted. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 344)

APH Sign of power united to that of speech, constitutes a root, which characterizes in a broad sense, that which leads to a goal, to any end whatsoever; a final cause. Hieroglyphically, this root was symbolized by the image of a wheel. Figuratively, one deduced all ideas of impulse, transport, envelopment in a sort of vortex, etc. That part of the mind called apprehension, or comprehension. In a very restricted sense, the nose: figuratively, wrath. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 297-298)

The word which follows [APH] can in truth, signify the nose, in a very restricted sense, but it expresses much more generally, not the face, but the irascible part of the soul which constitutes the animistic mind, or the understanding. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 116)

E-D – ‘sensual, sentient’

…image of every emanation and every division, constitutes a a very important root which, hieroglyphcially, 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 preiodic 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)

SH-W-B – ‘restitution; return to source (after journey)’

7725.  shuwb, shoob; a primitive root; to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again:

The verb שוב comes from the root שב which develops the idea of a restless agitation, an anxiety, a movement of fear for the future. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 116)

Action of coming back, or returning to its first state; or remaking what has been already made. Metaphorically, the action of growing old; that which is on the wane; an old man. The Hebraic Tongue Restored, Fabré d’Olivet, p. 457)

E-PH-R – ‘volatile elemental movement’

Although I have already spoken several times of this important word, I cannot refrain from referring to it again here, because it is to the wrong interpretation of the translators, that one must impute the accusation of materialism brought against Moses; an accusation from which it was impossible to clear him as long as one had only the version of the Hellenists, or that of their imitators. For, if man is drawn from the dust, and if he must return to the dust, as they make him say, where is the immortality? What becomes of his spiritual part? Moses says nothing of it, according to them. But if they had taken the trouble to examine the verb שיב they would have seen that it expressed not a material return, but a restitution to a place, to a primordial state, a resurrection, in the sense that we give today to this word; they would have seen that this place was, not the earth, properly speaking, ארץ ; but the similitude of man, his original, homogenous country, אדמה, and they would have seen finally, that this was neither the dust of the one, nor the mire of the other, to which he must return; but the spiritual element, principle of his being. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 116-117)

The Samaritan renders [it] a volatile essential spirit…[elemental?]

The word עפר here in question offers the two roots united עוף–אר, the first of which עוף contains the idea of all rapid, volatile, aerial movement; the second, as we have already seen, is applied to the elementary principle. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 74-75)

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Genesis 3:18

Science Rendition

And torn, partial, separated, imperfect and disordered productions (conceptions) shall the creative mentative power bring forth; and it shall feed upon arid reflections and representations of elementary nature rather than the fullness of reality.

KJV: Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;

Key Words: KTZ DRDR ESHB

K-T-Z – ‘tear, cut off, separate’

The root קוץ expresses the action of cutting, cutting off, tearing. It is impossible not to feel the effect of the compressive and cutting sign ק united to the terminative sign ץ. (The Hebraic Tongue Restored, p. 114)

D-R-D-R – ‘disorder, rupture, liberation’

The root דר furnishes the idea of circuit, of order, period, age and circular habitation; but in doubling the last character, which is that of movement proper, one opens, as it were, the circle, and obtains the intensive root דרר, which signifies license, a rupture of order, an invasion. It is this last word that is derived from the one which makes the subject of this note, and by which one expresses in general, all unruly productions, whether literal or figurative. The Hebraic genius derives liberty, in the good sense, from the word דרר, which is license or evil liberty, by simply inserting the intellectual sign ו, as is seen in the word דרור. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 114-115)

 

 

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Genesis 3:17

Science Rendition

And because the ADM-ic mind now follows the ‘voice’ of the creative cognitive power and feeds on substance, it will henceforth face a strong regenerative movement within the elemental, primal ground and resistance to perceiving the reality (essence) of the unity of creation in the eon of organic life.

KJV: And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;

Key Words: ADM ASHH ETZ ARR ADMH ETZBWN YWM CHY

 

 

 

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Genesis 3:16

Science Rendition

And the creative mentative power will face increased resistance to the execution of its desire to know, and its creative potential; and only through a painful process of resistance will it generate conceptions. It will have to follow the laws of the rational nature of the ADM-ic mind, which is ruled by representations.

KJV: : Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.

Key Words: ASHH ETZBWN HRWN ETZBWN THYLDY BNYM THSHWQH AYSH MSHL

E-TZ-B-W-N – ‘travail, toil, labor’

The word עצב employed twice in this verse merits a particular attention. It springs from the two contracted roots עץ–צב. The first עץ, should be known to us. It is the same one which forms the name of that mysterious substance whose usage was forbidden to intellectual man. It is not difficult to recognize in it, sentient, corporeal substance, and in general, the emblem of that which is physical, in opposition to that which is spiritual. The second צב contains the idea of that which is raised as hindrance, swells with wrath, arrests, prevents a thing, opposes with effort, etc.

Moses employs first the word עצבון, after having added the tensive syllable ון, wishing to indicate the general obstacles which shall be opposed henceforth to the unfoldment of the will of intellectual man, and which shall multiply its conceptions, forcing them to become divided and subdivided ad infinitum. He then makes use of the simple word עצב to depict the pain, the torment, the agony which shall accompany its least creations. This hierographic writer would have it understood, that the volitive faculty shall no more cause intellectual conceptions to pass from power into action, without intermediary; but that it shall experience, on the contrary, deviations without number and obstacles of all sorts, whose resistance it shall be able to overcome, only by dint of labour and of time.

It is not necessary to say how the Hellenists have interpreted this verse. It is well known in what manner the ideas of Moses were materialized, and how the volitive faculty having been transformed into a corporeal woman, the physical hindrances opposed to the exercise of the will, have been no more than the pain which accompany childbirth. But one cannot accuse the Hellenists entirely of this charge. It was an inevitable consequence of the corruption of the Hebraic tongue, of its total losss and of the wretched inclination of the Jews to bend everything to their gross ideas. Moreover the vulgar translation seems to offer at first some appearance of reason. Only a moment of reflection, nevertheless, is necessary to discover the error…

In the first place, it is not true that Moses made the Being of beings say, that he will multifply the sorrows and the conceptions as the Hellenists translate it λυπας και ζεναμοις ; but that he will multiply the number of the obstacles and the conceptions, as Saint Jerome has not been prevented from seeing, “aerumnas et conceptus.” …

Now I ask in the second place how the Being of beings could have said to the corporeal woman that he would multiply the number of her conceptions or her pregnancies, as one understands it, since it would in such a manner shorten her life? Would he not rather have said that he would diminish the number, by rendering them more and more painful and laborious? But the Hellenists only abandoned it to follow the Samaritan version, because they saw plainly that it exposed the spiritual meaning, as indeed it does. For, while it is in accordance with reason and experience, to think that the volitive conceptions increase in proportion to the obstacles which are opposed to their realization and which force them to be divided, it is absurd and contradictory to affirm it of the pregnancies of physical woman, which are necessarily diminished with the pains, maladies and sufferings which accompany and follow them. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 111-113)

H-R-W-N – ‘conception’

2032. herown, hay-rone´; or  herayown, hay-raw-yone´; from 2029; pregnancy:—conception.

2029. harah, haw-raw´; a primitive root; to be (or become) pregnant, conceive (literally or figuratively):—been, be with child, conceive, progenitor. (Strong’s Concordance)

Y-L-D B-N-Y-M – ‘give birth to creative beings’

The compound radical verb ילוד comes from the root לד, which, formed by the union of the signs of directive movement and of natural abundance, expresses all propagation, all generation, all extension of being. This verb is employed in Hebrew, literally as well as figuratively, as much in relation to the generation of spirit, as to that substance, without any distinction of sex: so that it is wrong when one has wished to restrict the meaning to a corporeal childbirth. The word which follows בנים, is also very far from signifying simply children. It characterizes, in general, the analogous creations of a creative being, whatever it may be. (The Hebraic Tongue Restored, p. 113)

TH-SH-W-Q-H – ‘desire, resonant tendency’

This is an ellipsis of such boldness that the Hebraic tongue is the only one that permits it. The verb שק signifies to have a movement, a tendency toward a determined end, as water, for example. Now, in what manner does Moses express the tendency which the volitive faculty shall submit to its intellectual principle? He takes this verb, and after having employed it according to the positive form of the second person future, feminine singular, he makes abruptly a constructive noun of it, by means of the sign ת, which he adds to it; in this state he joins the nominal affix ך , as if to say in an hieroglyphic manner, that the dependence in which the will shall be with regard to its principle, shall take away nothing of its liberty and shall be as a result of its own tendency. I know of no other tongue in the world where this ellipsis could be rendered. (The Hebraic Tongue Restored, p. 114)

M-S-H-L – ‘symbol, archetype’

The verb משול, which means equally to rule, and to be represented, to be expressed by symbols, is used with purpose in this passage, to conceal no doubt a mystery which is not my purpose to penetrate…(The Hebraic Tongue Restored, p. 114)

…it is evident that the sun and the moon rule over the day and night. Indeed, Moses would be but little understood if one were to stop at an idea so trivial. The verb משול means, it is true, to be ruler, judge, prince; but it signifies much oftener to be the model, the representation, the symbol of something; to speak in allegories, in parables; to present a similitude, an emblem, a figure. This verb is produced from the root שו which containing in itself every idea of parity, similitude and representation, is joined to the signs מ and ל, to express its exterior action and its relative movement…[and] invested with the continued facultive of the sign מ, which doubles the force of its action. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 47)

 

 

 

 

 

 

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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)