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December 22, 2015

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Genesis, Genesis 7

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Genesis 7:16

Science Rendition

And the masculine and feminine principle proceeded to fully enter into into these configured forms by way of a lawful centrifugal action of the elevating, expansive power complex, and the eternal creative essence is now enclosed within.

KJV: And they that went in, went in male and female of all flesh, as God had commanded him: and the LORD shut him in.

Key Words: BWA ZKR NQBH KL BSHR BWA ASHR BWA ALHYM TZWH⁠ YHWH SGR

SGR – ‘self-enclosure [open up to expand, take in and then enclose]’

5462. saw-gar´; a primitive root; to shut up; figuratively, to surrender:—close up, deliver (up), give over (up), inclose.

SG …a root whose purpose is to depict the effect of the circumferential line opening more and more, and departing from the centre: thence – All ideas of extension, augmentation, growth: physical possibility. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 406)

GR …root which presents the image of every iterative and continued movement, every action which brings back the being upon itself. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 317)

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November 29, 2015

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Genesis, Genesis 6

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Genesis 6:9

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)

 

 

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November 27, 2015

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Genesis, Genesis 6

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Genesis 6:8

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)

 

 

 

 

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November 26, 2015

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Genesis, Genesis 6

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Genesis 6:7

Science Rendition

And the eternal creative essence causes the dynamic element of the ADM-ic mind to educe phenomena out of the elemental nature of that mind, in terms of temporal physical forms (emanations), both the lower and the higher, expansive ones, now that it has lovingly withdrawn from more direct intervention after all its accomplishments.

KJV: And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.

Key Words: YHWH AMR MKH HADM PHNH ADMH ADM ED BHMH ED RMSH ED EWPH SHMYM NCHM ESHH

N-CH-M – ‘set aside, release, renounce [to conserve]’

Now, the verb נוח thus generalized by the collective sign ם signifies literally, to renounce wholly, to cease entirely, to desist, to lay aside care, to abandon an action, a sentiment, etc. The meaning that should be attached to this verb, depends therefore upon the care, the sentiment, the action, whose suspension it indicates. If it is an evil act, as sin, it can indeed signify to repent, as it can also signify to be consoled, if it is a pain, an affliction: but neither sin nor pain can be attributed to God; this verb could never involve this meaning relative to him. If God renounces a sentiment, if he ceases entirely from making a thing, as the verb נוחם expresses it, this sentiment can be only love, this action can be only the conservation of his work. Therefore, he does not repent, as Saint Jerome says; but he renounces, he forsakes; and at the most is angry. This last meaning which is the strongest that can be given to the verb נוחם, has been quite generally followed by the Hebrew writers subsequent to Moses. But one must observe that when they use it, it is only as a sequence of the suspension of the love and of the conservative action of the Divinity; for this meaning is not inherent in the verb in question. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 185-186)

E-TZ-B – ‘withdrawal into self, return to the centre of being’

The meaning of the term translated as ‘grieved’ is more an action of returning to the centre, a withdrawal into one’s self. This is consequent on the action of letting go of a thing. That is to say, that the Being of beings withdrew into his own heart. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 187)

 

 

 

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November 25, 2015

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Genesis, Genesis 6

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Genesis 6:6

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)

 

 

 

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November 25, 2015

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Genesis, Genesis 6

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Genesis 6:5

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)

 

 

 

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November 18, 2015

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Genesis, Genesis 5

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Genesis 5:29

Science Rendition

And it is the symbol of repose in nature, providing rest from the natural hindrances to actions by the executive power (of the ADM-ic mind) of figuration, determination of the forms of things, out of the primal nature of the ADM-ic mind, which is infused by the eternal creative essence with a perpetual regenerative, dynamic power. (see Genesis 3:17).

KJV: And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.

Key Words: SHM NCH AMR NCHM ESHH ETZBWN YD MN ADMH YHWH ARR


N-CH – ‘rest/repose of Nature/elementary existence’

The root from which this important name comes, is composed of the sign of produced being נ, image of reflected existence, and the sign of the effort of Nature ח, which gives birth to virtual equilibrium, to existence. This root offers the idea of that perfect repose, which, for a things long agitated in opposed directions, results in that state of equilibrium where it dwells immobile.

Nearly all the tongues of the Orient understood this mysterious expression, The Hebrew and the Chaldaic draw from it two verbs. By the first נהוה, one understands, to lead to the end, to guide towards the place of repose; by the second, נוא, to repose, to rest tranguil, to bein a state of peace, of calm, of perfect bliss. It is from the latter, that the name of the cosmogonic personage who saw the end of the world and its renewal, is derived. It is the emblem of the repose of elementary existence, the sleep of Nature. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 167-168)

If one considers this root as formed of the united sign of produced existence and elementary existence, it implies a movement which leads toward an end: if one considers it as formed of the same sign of produced existece united by contraction to the root , image of all equilibratory force, it furnishes the idea of that perfect repose which results for a thing long time agitated contrarily, and the point of equilibrium which it attains where it dwells immobile. Thence: In the first case, and in a restricted sense, a guide: in the second case, and in a general sense, the repose of existence. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 399)

N-CH-M – ‘cessation, surrender, renunciation; consolation’

That which ceases entirely, desists from a sentiment, renounces completely a care, surrenders an opinion, calms a pain, consoles, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 400)

M-N – ‘figuration, determination of outer form’

This root, composed of the sign of exterior and passive action, united by contraction to the root אן, symbol of the sphere of activity and of the circumscriptive extent of being, characterizes all specificiations, 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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November 13, 2015

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Genesis, Genesis 5

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Genesis 5:24

Science Rendition

And the power to initiate through a disciplining, concentration of the mind moves along within the expansive, elevating power of creation, and receives therefrom its more focal volative desire function for the determination of individuated being and action.

KJV: And Enoch walked with God: and he was not; for God took him.

Key Words: CHNWK YHWH AYN LQCH

A-Y-N – ‘desire, will for the determination of an individuated existence’

אין .369  ayin, ah´-yin; as if from a primitive root meaning to be nothing or not exist; a non-entity; generally used as a negative particle:—else, except, fail, (father-)less, be gone, in(-curable), neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un(-searchable), well-nigh, without. Compare 370

אין .370 aiyn, ah-yin´; probably identical with 369 in the sense of query (compare 336):—where? (only in connection with prepositional prefix, whence):—whence, where.

AY אי 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. A remarkable thing is, that is the root או is represented in its most abstract acceptation by the prepositive relation or, the root אי is represented, in the same acceptation, by the adverbial relation where.

The Arabic expresses…the acton of being fixed in a determined place, choosing an abode, being united voluntarily to a thing; etc.

AYN אין Absence of all reality. See **אן (The Hebraic Tongue Restored, Fabré d’Olivet, p. 292)

*AW אוThe potential sign united to the universal convertible sign, image of the mysterious link which joins nothingness to being, constitutes one of the most difficult roots to conceive…all ideas of appetence, concupiscible passion, vague desire: in proportion as it is restricted, one discerns only a sentiment of incertitude, of doubt, which becomes extinct in the prepositive relation or. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 290)

**AN אן An onomatopoetic 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 its 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)

L-Q-CH - 'receive instruction'

3947. laqach, law-kakh´; a primitive root; to take (in the widest variety of applications):—accept, bring, buy, carry away, drawn, fetch, get, infold, x many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win.

3948. leqach, leh´-kakh; from 3947; properly, something received, i.e. (mentally) instruction (whether on the part of the teacher or hearer); also (in an active and sinister sense) inveiglement:—doctrine, learning, fair speech.

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October 28, 2015

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Genesis, Genesis 3, Genesis 4

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Genesis 4:26

Science Rendition

And out of this foundation is generated a mutable, corporeal being which is able to dissolve established bonds and continuity so as to promote the eternal living essence within ethereal space.

KJV: And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD.

Key Words: SHTH BN SHM ANWSH CHLL SHM YHWH

A-N-W-SH – ‘physical being, corporeal man’

This is the third name which Moses has employed to designate man. By the first אדמ, he designated universal man, divine similitude; by the second איש, he characterized intellectual man, considered relative to the volitive faculty, free and efficient, which individualizes him and makes him a particular being; now he considers man in relation to his physical faculties, and he calls him אנוש corporeal man. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 148)

CH-L-L – ‘dissolution of bonds, of continuity’

2490. chalal, khaw-lal´; a primitive root (compare 2470); properly, to bore, i.e. (by implication) to wound, to dissolve; figuratively, to profane (a person, place or thing), to break (one’s word), to begin (as if by an “opening wedge”); denom. (from 2485) to play (the flute):—begin (x men began), defile, x break, defile, x eat (as common things), x first, x gather the grape thereof, x take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound.

CHL …a mass of ideas which it is very difficult to fix accurately. It is, in general, a superior effort which causes a distension, extension, relaxation; it is an unknown force which breaks the bonds of bodies by stretching them, breaking them, reducing them to shreds, or by dissolving them, relaxing them to excess. Every idea of extension, effort made upon a thing to extend, develop, stretch or conduct it to a point or end: a twinge, a pain: a persevering movement; hope, expectation. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 350)

CHLL Distension, distortion, contortion; endurance, solution of continuity; an opening, a wound: extreme relaxation, dissolution; profanation, pollution; weakness, infirmity, debility; vanity, effeminate dress, ornament; a flute; a dissolute dance, a frivolous amusement; etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 351)