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The biblical text of Creation restored
"In the physical continuity of the existence by procreation on the earth, it will appear how I have created life" (Gen. 9.14). This verse sums up the main feature of Creation.
The woman too is created in the image of and likeness to God
No rib taken from the man, the name Eve means willing faculty, which God gives the human being, who, created in the image of and likeness to God, is wanted by God Himself similar to yet different from Him and free. Therefore, God makes at once the human being, by means of its willing faculty, which is aware of “you shall not eat”, in relation with the instinct, the "serpent" (Gen. 3.1).
So there is no expulsion from the garden of Eden, that is the human body subject to time, but only the return to the former state of the essence; a state necessary to the birth of single personality, whose first words, while giving birth to Cain and Abel, were: "I have gotten this from God" (Gen. 4.1). Because Cain and Abel are the single personality and its diffusion in the human beings.
Noah is the tenth name in the description of the passage, from the creation of the essence of the human being, to the creation of the essence of individuality, maintaining the likeness of God.
God never repented when He made the human being but, on the contrary, since: "He saw that the sentient development of the human being, in any living faculty, had increased and spread in any physical manifestation", He said: "I will give birth to the human being that I have created to my likeness; to the human being and all life in nature; for I universalize the individual existence, for which I have made them" (Gen. 6.5/7).
"Make for yourself an ark" means to become, to be born in a corporeal form, from which it still was in essence or seed (Gen. 6.14).
And therefore, there was no "flood", as the real meaning of that word is expansion, not destruction of humanity, due to mistranslation and misrepresentation of these words: "And, behold, I, through the coming of the expansion of the matter on the earth, to give birth to all corporeal forms, wherein is the breath of life, under the sky; all that is on the earth will grow up organically and physically" (Gen. 6.17).
"But you must not eat human flesh: Because I will do justice for the death of your soul; in any human being I will do justice, from the whole humanity to every single human being. Whoever kills a human being, by a human being he will be killed, for in His own projection God made the human being" (Gen. 9.4).
"I, through my being, I will establish and perpetuate my filiation in you, and in your physical diffusion after you" (Gen. 9.9) And, only briefly on the etymology of the names of numbers, this topic starts in Gen. 9.9, lasts 9 verses and is the topic of the name of number 9. The restoration of the original text has brought to light hundreds of passages like this, in which the author of the text uses numbers, and the etymological meaning of their names, in a way going beyond human possibilities.
Going on up to Noah, "drunk and naked", who, "after getting better" damns innocent Canaan, son of Ham, and blesses Shem and Japheth (Gen. 9:20).
Etymology is the answer
The title itself of d'Olivét's work, The Hebraic Tongue Restored, announces the events and historical data: Thirty-five centuries separate us from the original text and those who have held and kept it with immense care and interpreted it in the best possible way, according to what was translated into Greek twenty-three centuries ago thanks to Ptolemy II Philadelphus for the Library of Alexandria. But in that period of time, 12 centuries, in which the Jewish people suffered numerous deportations, the loss of more complex and presently incomprehensible meanings of Creation occurred.
Those who know the difference between modern English and the language in Shakespeare’s times can have an idea of the effects of time on languages. And we are talking of only four centuries ago, when literature had already been a science for centuries. Yet, these centuries are still complitely different if we compare them to the 12 centuries mentioned above.
The Septuagint is the impassable barrier separating us from deep, complete and lost meanings; an impassable barrier before which all the educated, all the wise and all past researchers have failed; all of them, from the third century BC until the nineteenth century AD, until Antoine Fabre d’Olivét.
And Providence wanted us to discover and properly study, the work The Hebraic Tongue Restored, 1815, of the French linguist Antoine Fabre d’Olivét.
Antoine Fabre d’Olivét
La Langue Hebraique Restituee, Paris 1815-1816
Antoine Fabre d’Olivét’s discovery, incredible and unacceptable for the scientific community of that period and today’s, is that of noticing and proving that the Hebrew language, with its own character, expresses the ancient Egyptian hieroglyphic language, exactly in the same way as Coptic, which, on the other hand, uses the characters of the Greek language. The ancient language of the Egyptians, instead of being written using Hieroglyphs or Demotic, is written with other characters, the characters of the Greek language for the Coptic and the characters of the Hebrew alphabet for the Hebrew language.
These words you are reading are written in English. We can translate them into Braille or Morse code. The means we used to write the message has changed but the language is still the same, the English language, with its own vocabulary, grammar and idiomatic expressions.
On this basis, that is the hieroglyph Egyptian language, and 23 years before Champollion, d’Olivét wrote the etymological dictionary and restored the grammar of the Hebrew language from the deep alteration caused by the LXX. Moreover, he translated the text of Creation but unfortunately only a part of the translation is correct as after the first fatal errors, the logical and philological outcome was irreparably compromised.
All and every honor goes to Antoine Fabre d’Olivét. We have added only further studies to his great work using a program for biblical studies and new scientific knowledge, which were unconceivable in the early 19th century. In seven years, we have made great progress yet with the premise and the intimate and sincere promise of throwing everything away at the first sign of inconsistency or contradiction which would not pass the exam of our demanding conscience.
This restoration has reestablished the meaning of many words in the new translation, but the new words are the same, every time in every verse in the whole text. The new words are confirmed by the sentence containing them and the new words confirm every sentence. Although the restored text is usually completely different from previous biblical versions, the narrative structure is not distorted in its development or in the numerous digressions but perfectly conforms to it.