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Interlinear Translation

 

 

This version contains also the method to date back to the roots and distinguish the meanings. However, it contains only the verbal roots from where we draw away, in their inference or division, from d’Olivét. In order to avoid repetition, the notes concerning radical distinctions will be present only at their first appearance in the text, in any form they come from. In this section the vowels of the Hebrew text result extremely compromised from the reproduction, but we must always keep in mind that the original Hebrew text was devoid of vowels, which have been added at a later time.

 

To visualize the Hebrew language, written from right to left, it is necessary

to have Hebrew font in your pc (bwhebb, see Homepage).

 

Chapter Two

 

The topic or the main topics of the chapter, coincide with the etymological topic of the name of number Two: The mutation, distinction, variation, change, the transition from one condition to another; what divides and measures. The topic of the name of the number two is almost always present in verse two, twelve, twenty-two and thirty-two of each chapter.

Because the numbers and measurements of time, days, months and years, have a double faculty of expression, when the text requires for it, they are translated with the meaning of their names.

 

 

Translation with etymological dictionary

2:1 And in that way were accomplished the sky and the earth, in their whole generation:

King James Bible

2:1 Thus the heavens and the earth were finished, and all the host of them.

 

WL±kuy>w:

And were completed, totalized, finished [1]

~yIm:ïV'h

The sky

#r<a'Þh'w

And the earth

`~a'(b'c.-lk'w

ab         ac

And all the coming germination of they; birth/nativity of they

 

[1] D’Olivét’s note: “   WLkyw  and-(shall become)-thus-were-wholly-finished. This is the verb  hlk  employed according to the passive movement of the enunciative form, convertible future. The word  lk  the whole, from which it is derived, is composed of the assimilative sign  k  united to the root  la  containing the idea of that which is raised, stretched to infinity, without limits. It is important to observe here, the future tense turned to the past. This trope is hieroglyphic. The Samaritan makes use of the verb (samaritan font) achieve, employed according to the reflexive form they were achieved; they were made perfect. That which is always attached to the idea contained in the initial word  tyvarb  and marks a successive development, a passing from power into action.”

 

 

 

 

2:2 on the seventh day God brought to life, through His own being, what He had made, and fecundated on the seventh day, through His own being, what He had made.

2:2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.

 

lk;Ûy>w:

He finish, completed, accomplished; He bring to effect, bring to perfection

‘~yhil{a

God

~AYæB

In the day (the bright manifestation of the matter)

y[iêybiV.h

The seventh (the physical fecundation)

ATßk.al;m

%a     %      lm

(Through) His consistency; (through) His plenitude/plentitude

rv<åa

Which

hf'_[

He (had) made

tBov.YIw

ba     wv

And He fecundated, produced, carried out

~AYæB

In the day (the bright manifestation of the matter)

y[iêybiV.h

The seventh (the physical fecundation)

ATßk.al;m.-lK'mi

Through His whole consistency; through His whole plenitude/plentitude

rv<ïa

Which

`hf'([

He (had) made

 

 

 

 

2:3 Therefore, He worked the essence of the seventh day, and set the laws of Nature, because in it He fecundated, through His own being, what He had made.

2:3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

 

%r<b'Ûy>w

And He worked, activated, turn on the faculties

‘~yhil{a

God

~Ayæ-ta

The essence of the day (the bright manifestation of the matter)

y[iêybiV.h

The seventh (of the physical fecundation)

vDEÞq;y>w:;,

vd      wq

And He inseminated the forces and the rules of the nature

At+ao

His essence

yK

Because

AbÜ

In he

‘tb;v'

He fecundated, produced, carried out

ATêk.al;m.-lK'mi

Through His whole consistency; through His whole plenitude/plentitude

ar"îB'-rv,a

Which He created

~yhiÞl{a

God

`tAf)[]l;

According to his performing

 

 

 

 

2:4 This is the description of the birth of the sky and the earth, in the day when IHOAH God made the sky and the earth:

 

2:4 These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,

 

hL,aeä

These (are)

tAdôl.At

The descriptions of the generations

~yIm:±V'h

Of the sky

#r<a'Þh'w

And of the earth

~a'_r>B")hiB

In their creation

~Ay©B

In the day (the bright manifestation of the matter)

tAf±[]..

He made

hw"ïhy

IHOAH [1]

~yhiÞl{a

God

#r<a

Earth

`~yIm")v'w

And sky

 

[1] D’Olivet note: The-Being-who-is-who-was-and-who-will-be. It appears here for the first time. This name is never pronounced by modern Jews in their synagogues, the majority attaching thereunto great mysteries, and especially the rabbis whom we name Kabbalists, on account of the Hebraic word lbq , the transmission. By this word, they understand the oral law left by Moses and claim to be the guardians of it: which is true only of a very small part of them. I shall relate presently why both of these, who always read the Hebraic books without points, refuse to pronounce this name. Let us now analyze it and see with what infinitely marvellous art it has been composed by Moses, or by the ancient sages who have communicated it to him.
This noun offers first, the sign indicative of life, doubled, and forming the essentially living root HH. This root is never used as noun, and it is the only one which enjoys this prerogative. It is, in its formation, not only a verb, but an unique verb, of which all the other are only derivatives; it is in short, the verb to-be-being. Here, as can be seen, and as I have taken pains to explain in my Grammar, the sign of intelligible light, is in the middle of the root of life. Moses, taking this verb par excellence, to form the proper name of the Being of beings, adds the sign of potential manifestation and of eternity to it, and he obtains IHOAH, in which the facultative being, is found placed between a past without origin and a future without limit. This wonderful noun therefore, signifies exactly, the-Being-who-is-who-was-and-who-will-be.
Sometimes this noun is written AHOAH, and in this case, the sign of potentiality is substituted for that of duration. It becomes much more mysterious as first person of the future, replacing the third, and seems to belong only to the being which bears it and by which It is uttered; then it signifies, I-the-Being-who-is-who-was-and-who-will-be.
The Samaritan version does not alter in the least this Divine Name which it renders by (samaritan fonts here). The Chaldaic targum renders it by  yyy  the three Eternities, or the Eternity of eternities. The Syriac has (syriac fonts), and the Greek, (greek fonts), both of which mean Lord,or rather according to its etymology, the Glorious and the Luminous.
Now, let us approach the delicate question of knowing why the Jews of the synagogues and the kabbalistic rabbis either refrain from pronouncing it, or make a mystery of its pronunciation.
If one recalls what I have said in my Grammar pertaining to the hardening of the vowels, and their transformation into consonants (ch. II. §. 2), he will not be far from the idea which I have disclosed concerning the ravage that this revolution had brought about in the primitive signification of words. Now, the most important of all the vocal sounds, those whose meaning is the most spiritual, w and y, are also those which are most easily influenced by this revolution, and upon which it operates the greatest changes. The changes are such, that these spiritual signs, becoming materialized in the name given to GOD by Moses, this name (pronounced Jehovah, according to the Chaldaic punctuation  hA"ïhy> ), is far from expressing the divine perfections which I have stated, and signifies no more than a calamity, an unfortunate existence, whose origin or whose limit is unknown: for such is the meaning of the word hwh, materialized, as one can be convinced by opening the first Hebrew lexicon.
This is the reason, known or unknown, why the Jewish people are not permitted to utter this Name, and why only the writings with points are admitted in the synagogues; inasmuch as the pronunciation which results from these points, alters sometimes the original signification of the words, rendering them unrecognizable. As my intention is not to profane the secrets of any sect, I desire that those which I have disclosed thus far, or which I shall reveal as we go on, will disturb no one. If contrary to my expectation, some sectarians are found who might take offense at the publicity which I give to certain mysteries, I repeat to them what I have already intimated, that since I did not receive them from any person nor from any society, and have acquired them by my own studies alone, I can publish them without betraying any kind of oath.”

 

 

 

 

2:5 IHOAH God had not caused the motion to realize the life on the earth yet; thus all the things that come up and grow from nature, did not exist; and the human being did not exist in the form of individuals in the likeness (to God).

2:5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.

 

lkoåw

And the whole, all

x:yfiä

The conception [1]

hd<ªF'h

Of the nature [2]

~r<j

Before

hy<åh.yI),…;

It will be

#r<a'êb'

In the earth

bf,[eî-lk'w

And all that which grows and take shape and that reproduces itself

hd<ÞF'h

Of the nature

~r<j

Before

xm'_c.yI

wx        mc

It will spring, it will move, advance, put forward with the avidity of the existence

yK

Because

al

Not

ryjiøm.hi

ra   r    jm

(He given) the impulse, motion to the faculties of the things [3]

hw"Ühy

IHOAH

‘~yhil{a

God

#r<a'êh'-l[;/

Upon the earth

~d"äa'w

And the human being

!yIa

Was really absent [4]

dboß[]l

db      w[     [

For the physical separation, the physical distinction, for express physically the individuality [5]

`hm'(d"a]h'(-ta

Of the essence of the similarity, likeness

 

[1] D’Olivet’s note: “  xyf  the-produce. By this word should be understood all creative travail. It springs from the root  xf  which expresses the effort of the soul toward any goal whatsoever. The facultative  xAf  which comes from it, signifies to be-producing or uttering one’s thoughts, whether by travail, or by speech. The Hellenists, and Saint Jerome who has followed them, have seen in this word only a tender herb, a shrub; (greek font) or “virgultum,” a young shoot.”

[2] D’Olivet’s note: “  hdvh  of-nature. Following this same idea, these translators have seen in the word  hdv  applied to generative and fostering Nature, only a field, thus taking the Hebraic word in its most material and most restricted meaning. But how, in this energetic expression composed of the contracted roots  yd-Wv  of which the first  Wv  contains the idea of equality and distributive equity, and the second  yd  that of abundance; how, I say, can they not recognize Nature, always ready to load men with her gifts? How fail to see in the word  dv  mammal, her sacred symbol among the Egyptians? How, with only the slightest attention are they unable to perceive that the name of  yDv  given to GOD Himself to express his munificence and the abundance of his gifts, could not be directly formed from that of a field, but from that of Nature? Besides if one examines the corresponding idioms, he will see that the Chaldaic  adv  signifies fusion; profusion, ejaculation; that the Syriac (syriac font), characterizes fortune, the demon of the earth; the state or nature of things; that the Arabic (arabic font) or (arabic font) indicates that which is constant, firm in its progress; that which is abundant, nourishing; that the Ethiopic (ethiopic font) (shadi) expresses benignity, good nature, etc. When one ponders upon these things he can only believe, that the Jews of Alexandria, the Essenes, if they had not had very strong reasons for suppressing the truth, would never have rendered the word  hdv  terminated here with the emphatic article  h  sign of life, by the Greek word (greek font), a field.”

[3] It is the same word used in Gen 7.4, the rain which starts the flood.

[4] D’Olivet’s note: “  !ya ~daw  and-Adam-not-being. It is assuredly difficult to read attentively this verse without finding the convincing proof, that the figurative meaning given to the initial word  tyvarB  is of rigorous exactitude, and that it is indeed, only in principle, that the Being of beings had at first determined the creation of the heavens and the earth, containing them  Whbw Wht  , in contingent power of being, in another power of being. It would seem that Moses, wishing to make this profound truth clearly understood, has written designedly the beginning of this chapter. In the first verse, he speaks of the natural law  ~abc  which must lead this creation of power in action to its highest development. He repeats carefully several times, that this creation has been made  tAf[l  according to the efficient action of  ~yhla hwhy  IHOAH, the Being of beings. Finally he gives the word, and says openly, that every conception of productive Nature had been created before Nature existed, and all vegetation, before anything had germinated; furthermore, after having announced the formation of Adam, he declared expressly that Adam did not exist,  !ya ~daw  .

It is true that the Hellenist translators have wished to see in the natural law, where the Samaritan version and the Chaldaic targum at least, see an acting force, and a host, only an embellishment, (greek fonts), and in the conception of productive nature, only an herb of the field, (greek fonts): but no doubt they had their reasons for that; as well as for making the Being of beings say (greek fonts) let us make man, instead of we will make Adam,  ~da hf[n  as is given in the original text, which is very different. The determined resolution of veiling the spiritual meaning of the Sepher, and above all of the Beraeshith, placed them at every turn in difficult positions and forced them to distort the clearest phrases. A single word badly disguised would have been sufficient to make their preparations crumble away. They preferred to risk the grossest mistranslations and make Moses fall into palpable contradictions, rather than expose its mysteries.
What, for example, could be more incoherent than what they made him say? According to their version, man, already created in v. 26 of the preceding chapter, does not exist in v. 6 of this one; and presently in v. 7, this same man copies to be created anew. How can this be? The first creation takes place only in principle. The days, or the luminous manifestations, are only the efficient epochs, the phenomenal phases; Moses states it in a manner so precise that one must voluntarily close the eyes in order not to see its light. The conception of Nature had been created before Nature itself; the vegetation before the vegetable; Adam was not. The Being of beings had said only, we will make Adam; and Adam, universal man had been made in power. Soon he appears in action, and it is by him that effective creation begins.
Profound Mystery! upon which I shall endeavour to throw as much light as is possible.”

[5] To express physically the individuality. See also Gen. 2.15; 3.23; 4.2; 4.12; 9.25/26/27.

 

 

 

 

2:6 But only the virtual emanation of the earth existed; and every aspect of the future likeness of the human being (to God) was absorbed in it.

2:6 But there went up a mist from the earth, and watered the whole face of the ground.

 

 

daeÞw>

But only the emanation; but only in virtual emanation [1]

hl,ä[]y:)

Went up, came up

#r<a'_h'-!mi

From the earth

hq"ßv.hiw

wq      wv

And it enveloped: It was absorbed, joined, in traction

.-lK'-ta,(

The essence of any

`hm'(d"a]h'(-ynE)P

Aspect of the similarity, likeness

 

[1] D’Olivet’s note: “  daw  But-a-virtual-effluence. The Hellenists have seen in (greek font), a fountain, as has also Saint Jerome. It would be difficult to disparage more the expression of Moses. This expression, in the figurative sense in which it must be taken, indicates every kind of force, of faculty, by means of which any being whatsoever manifests its power exteriorly; a good power if it is good, and bad if it is bad. One finds in the Arabic (arabic font) or (arabic font) signifying force, power, vigour; the victory which follows them: a thing unprecedented, happy or sad, an emanation sympathetic or evil. (arabic font) is the thing produced; (arabic font) the productive thing, the instrument. In Samaritan, (samaritan font), in Ethiopic (ethiopic font) (ad) both signify the hand, instrument of man, symbol of his power. The Syriac says (syriac font), and the Chaldaic  dy  The Hebrew also says  dy  the hand: this word, ruled by the sign of power and stability  a  becomes  dya  that is to say, every corroboration, every virtual emanation, every faculty, good or evil, according to the being by which it is produced. If one takes this last word  dya  and in order to give it an hieroglyphic sense, eliminates the sign of manifestation  y  the word  da  preserving all the acceptations of the radical  dya  will become purely intelligible; it will be, as I have translated it, a virtual emanation. Moses has employed it in this sense. But this sense, too sublime to be easily understood, is materialized in the imagination of a gross and ignorant people. The word  da  in its degeneration, signifies no more than a smoke, a vapour, a mist, a cloud. The Samaritan and Chaldaic translators understood it thus. This interpretation is defective no doubt, but it is better than that of fountain, given by the Hellenist Jews.”

 

 

 

 

2:7 Then IHOAH God manifested the physical faculty of the essence of the human being from the likeness, and set the constitution of the life into his faculty and the essence of the human being became animated.

2:7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

 

•rc,yYIw

rc      ay      y

And He manifested the potential faculties of the formation, creation

hw"“hy

IHOAH

~yhiøl{a

God

~d"ªa'h'(-ta

To the essence of the human being

rp'[

rp      w[

The physical manifestation, the physical reality

hm'êd"a]h'ä-!mi

From the likeness

xP;îYIw

 xp

And He conferred, endowed, imparted [1]

wyP'Þa;B

  @a

Inside his part of soul named apprehension (filos), comprehension, learning

tm;äv.nI

~wv

The disposition, the arrangement, the elevation, the establishment, the constitution

~yYI+x

Of the life (plural)

yhiîy>w

And he became

~d"Þa'h'

The human being

vp,n<ïl

Like soul

`hY")x;.

Living

 

[1] D’Olivet’s note: “  wyPaB  xPYw  and-he-inspired into-the-inspiring-faculty-of-him. Following the custom of Moses, the verb and the substantive, drawn from the same root, succeed and enlighten each other. This root is  yp  or  ap  which signifies literally the mouth and the breath which it exhales; figuratively, speech and intelligence which is its source.”

 

 

 

 

2.8 And IHOAH God settled the physical continuum of the organic body subject to time, for its origin; and there He placed the essence of the human being to whom He had manifested the faculties.

 

2:8 And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.

 

 

[J;úYIw:

  w[      j      [j 

And He established physically, fixed physically, setted physically, settled physically the persistence/continuity; what is physically constant, continuous

hw"ôhy

IHOAH

: ~yhi²l{a/

God

.-!G>

!a     wg

The organic body

!d<[eÞB

In the temporal extension [1]

~d<Q<+mi

From the origin of the time [2]

~f,Y"åw

And He put, placed, established

, ~v

There

~d"Þa'h'(-ta

The essence of the human being

rv<ïa

(To) whom (had)

`rc")y

He manifested the potential faculties of the formation, creation

 

[1] D’Olivet’s note:   !d[b  in-the-sensible-sphere. Since this word has been rendered by those of pleasure and sensual desire, it has been so only by a sequence of gross ideas which are attached to that which is sentient and temporal. The root from which it springs is evident: it is  dW[  which expresses every kind of limited period. Thence,  d[  and  !d[  the actual time, the temporal; things sentient and transitory, etc.”

[2] D’Olivet’s note:   ~dq-m  , extracted-from-the-foregoing. If the Hellenist translators had wished to understand the word  !d[  , they would have understood this one likewise; but having eluded the sense of the one they have necessarily missed the sense of the other. It is always the root  d[  which precedes and which is used according to the usage of Moses, but considered under another relation and modified by the initial sign of the greatest agglomerating and compressing force  q  , and by the final collective sign  ~  . It must be stated here that the Egyptian priests conceived two eternities:  ~dq  , that of this side of time,  ~lw[  , that of the other side of time: that is to say, anterior eternity and posterior eternity.”

 

 

 

 

2:9 And out of the likeness IHOAH God made from nature any and every substance necessary to the organic existence, growth and physical completion; including the life substance, in the point where the organic body is shaped, and the substance that allows the perception of  generation and exterior forms.

2:9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

 

xm;úc.Y:w

Then He put forward, spring, move the avid advance of the existence

hw"Ühy

IHOAH

‘~yhil{a

God

hm'êd"a]h'ä-!m

From the likeness

#[e²-lK'

Of any physical substance that grows; physical substance that develops and consolidates

dm'îx.n<

dam       wx

Which extends and completes the existence

ha,Þr>m;l

ar        rm

Towards extension, elevation, invasion of the space, radiation

bAjåw>

And that reflects, emits the efficacy; that reflects becoming, propagating, producing, germinating, yielding

lk'_a]m;l

lk          am

For the tool (the organisms) of the generating power, which manifests outside the the completion, the realization, the perfection

#[eÛw

And the physical substance that grows; physical substance that develops and consolidates

‘~yYIx;h

Of the life (plural)

%AtåB

In the point where one forms

!G"ëh

The organic body

#[e§w>;.;(

And the physical substance that grows; physical substance that develops and consolidates

t[;D:Þh

[d

Of the perception/sensation due to that which shows, manifests, proves (“feel” in the Samaritan text)

bAjï;

ba        aj

Of what reflects, emits the efficacy; of what reflects becoming, propagating, producing, germinating, yielding

`[r"(w

w[        ar        r

And determines, creates, emanates the sense, the physical reality, the material reality

 

 

 

 

2:10 And a renewing conception flowed through time, for being absorbed by the essence of the organic body, and it generated the physical existence according to four principles.

2:10 And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.

 

 

rh'n"w

 rh      an      n

And a conception, an enhancement, a renewing generation

aceäy

 ac     ay

Was coming, coming out, germinating

!d<[eême

From the temporal extension

tAqßv.h;l

 qv

To be absorbed by

!G"+h;-ta

The organic body

‘~V'miW

And thence

drEêP'yI,.

 d     rp

It was generating, producing the source/origin of the physical existence

hy"ßh'w>

In order to be henceforth

h['îB'r>a;l.

According four

`~yvi(ar

Principles, criteria, models, values

 

 

 

 

2:11 The name of the first renewing conception is the substantial and effective manifestation of the being, which on the whole earth, contains the cause of the existence; which is (the being) the place where the generation manifests itself.

2:11 The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;

 

~veî

The name

dx'Þa,h'

Of the first (renewing generation)

!Av+yPi

(Is) the appearance, the manifestation of the being, substantial and effective, in all its extension [1]

aWh

That which

bbeªSoh;

 bb      as     s

Surrounds and contains the internal blank with the external circumference, circuit, rotundity (every round thing suitable for containing)

ta

(In) the essence

#r<a,ä-lK'

Of all the earth

hl'êywIx]h

  lyx

The vital force; that which maintains, procures, sustains existence

~v'Þ-rv,a

Which (the manifestation of the being is) the place

bh'(Z"h

 bh      Z

Of what reflects, demonstrates the generation, the production

 

[1] D’Olivet’s note: “Phishon This is the root  vy  which, formed by the signs of manifestation and of relative movement, expresses every idea of reality and of physical substantiality. It is governed by the emphatic sign of speech  p  and is terminated by the augumentative syllable  !A  which carries to its highest degree, the extent of every produced being. One can recognize in this proper name and in all the following ones, the genius of the Egyptian tongue.”

 

 

 

 

2.12 We agree with D’Olivet that this verse is extraneous to the original text. Maybe, originally, there was a marginal note, which was included in the text in the following transcription by copyists’ or the same Ezra’s mistake. It breaks off the story with a hermetic allegory, very raw; which is extraneous to the context and to the narration style (the narration style is appreciable only in the interlinear translation). For the comparison between the verse number and its content, that is for the comparison between the meaning of the names of the numbers and the verse content, we must consider the elimination of this verse. Then, the following verse, Gen. 2.13, is actually Gen. 2.12.

 

 

 

 

2:13 The name of the second renewing conception is individual organic development; on the whole earth, the individual organic development is what surrounds and contains the assimilation of vital principles.

2:13 And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia.

 

rh"ïN"h;-~ve(w

And the name of the conception renewing

ynIßVeh

The second

!Ax+yGI;

 !Ax      yg

(Is) the organic individual development; the organic individual growth

aWh

That which

bbeêASh;

Surrounds and contains

taeÞ

(In) the essence

#r<a,î-lK'

Of all the earth

VWK

 va      ak      k

The conformation of the active principle; the assimilation of the vital principle

 

 

 

 

2:14 The name of the third renewing conception is proliferation, the existence expanding itself by splitting in new and further beings; proliferation is aimed, from the beginning, at ensuring the continuity of human beings. The name of the fourth renewing conception is fertility.

2:14 And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.

 

~ve’w

And the name

rh"ÜN"h

Of the conception

yviyliV.h;;

The third

lq,D<êxi

 la     qd     wx

The increase of existence, through the subdivision of existence into new and more numerous living beings

aWh

That which

%lEßhoh

  %l 

Fulfill the function

tm;äd>qi

From the origin of the time to

rWV+a

 rwv        a

Disseminate, spread the beings

rh"ïN"h;w>;

And the conception

y[iÞybir>h

The fourth

aWh

That which (is)

`tr"(p

The fertility

 

 

 

 

2:15 And IHOAH God took the essence of the human being and He individualized him in the organic body subject to time, to express physically the individuality and govern it.

2:15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.

 

 

> xQ:±YIw:

And He took

hw"ïhy

IHOAH

~yhiÞl{a/

God

~d"_a'h'(-ta

The essence of the human being

WhxeäNIY:w

 wx         n

And He made in him the individual existence [1]

!d<[eê-!g:b

In the organic body subject to time

Hd"Þb.['l

To express physically the individuality in it

`Hr"(m.v'l.W

rm        wv

And for control it, govern it, guide it

 

[1] He produced in him the individual existence. This Hebrew word is the name Noah, used as verb. See Gen. 4.3; 4.4; 4,5; 6.6; 6.7; 8.4.

 

 

 

 

2:16 Then IHOAH God directed the human being by saying: of every physical substance for the organic body thou  may eat,

2:16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:

 

‘wc;y>w:

  wc 

He led toward a direction; He impressed a movement

hw"åhy

IHOAH

~yhiêl{a

God

~d"Þa'h'(-l[;/

To the human being

rmo=ale

Saying

lKoïm

Of every

!G"ßh;-#[

Physical substance for the organic body

lkoïa

Eating [1]

`lke(aTo

Thou may ate

 

[1] D’Olivét’s note:  lkaT  lka  feeding thou-mayst-feed-upon. Here is a word, which, as the result of contraction, has become very difficult to understand, on account of the resemblance that it has acquired with certain different words which come from another root, and with which it can easily be confused. Its proper root must be sought for carefully, for Moses has attached great importance to this point. One can see by the pains that he has taken to repeat twice the same verb, first, as continued facultative, and afterward, as temporal future. This root is  lW[  elementary matter, unknown substance, symbolized here by the universal convertible sign placed between those of physical sense and expansive movement. This root which is conserved wholly in the Syriac (syriac font) and in the Greek (greek font), was famous among the Egyptians who made it play an important role in their mythology. One finds in Ethiopic the word (ethiopic font) (achal) signifying substance, essence, matter, nourishment. Element and aliment, hold to this through their common root. Furthermore, this root is used in Hebrew only in a restricted sense, and as it were, to nurse an infant, to give it its first nourishment. One finds  llW[  to designate, an infant at the breast. When the Chaldaic punctuation materializes completely this root in making consonantal the mother vowel  W  then it develops ideas of injustice, crime and perversity. But if, instead of materializing this vowel, the character of the physical sense  [  is softened by substituting the sign of assimilated life  k  then this root written thus,  lWk  expresses ideas of apprehension, of violent shock; of measure, of substantiation; if it is reduced to the single characters  lk  one obtains by this contraction, the analogous ideas of assimiliation, of substance, and of consummation, whether one considers the action of consummating or of consuming. It is at this point that Moses has taken it, and giving it the exalted meaning which he conceived, he has made it rule by the sign of power  a  In this state, the verb  lAka  which is formed, has signified to feed upon, that is to say, to assimilate to one's self elementary matter as food.

It must be remembered that the root  lW[  of which we are speaking, is precisely the same as that which the Samaritan translator used to render the substance called  #[  by Moses, and the object of alimentation expressed by the verb  lAka  Refer again to v. 9. of this chapter and to Rad. Voc. root  lk  and  l[  

 

 

 

 

2:17 but of the substance that allows the perception of generation and exterior forms, thou shall not eat of it, for in the day that thou eat thereof, thou will cause the develop of thy essence.

2:17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

 

#[eªmeW

But that physical substance

t[;D:’h

Of the perception/sensation due to that which shows, manifests, proves (“feel” in the Samaritan text)

bAj

Of what reflects, emits the efficacy; of what reflects becoming, propagating, producing, germinating, yielding

[r"êw

And determines, creates, emanates the sense, the physical reality, the material reality

al{ï

Not

lk;Þato

Shall thou eat

WNM,_mi

Of that type

yKiª

For

~Ay°B.

In the day (the bright manifestation of the matter)

^ïl.k'a

Thine eating

WNM,Þmi

Of that type

tAm

ta       am        m

Generating, developing (the essence)

`tWm)T'

Thou shall generate, develop (thine essence)

 

 

 

 

2:18 And IHOAH God said: It is not good that the human being is isolated; I will make for him a strength of his own, which is the reflection of his personality.

2:18 And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.

 

rm,aYO’w

And He said

hw"åhy

IHOAH

~yhiêl{a

God

bAj±-al

It (is) not good, efficient, effective, generative

tAyðh

To be

~d"Þa'h'

The human being

AD+b;l

In his separation, in his isolation, in his loneliness

ALï-Hf,[/a

I will make to him

rz<[Eß,(

  r     z[

A force; a power [1]

`AD*g>n<K

da        gn

Like a reflex of him, a mirror of him [2]

 

[1] D’Olivét’s note:  rz[  an-auxiliary-might This energetic word has been formed of the root  z[  which expresses every force, every means added, every strengthening, and of the elementary sign of movement proper  r  The Samaritan word (samaritan font) which translates it, means a support, a counsel, a kindness; as is proved by the corresponding Arabic word (arabic font). The Chaldaic targum says  %yms  a conjunction.”

[2] D’Olivét’s note:  Adgnk  unto-the-reflecting-light-his-own. The root  gn  is applied to every kind of light reflected like a mirror. Thence the ideas of manifestation and opposition, of object presented and put in juxtaposition, which is found in the word  dgn  wherein the root  gn  is rendered still more expressive by the addition of the sign  d  The mediative article  k  which inflects this word shows the application. I shall only state here that, following the narrative of Moses, the Being of beings, creating Adam, forms him in his likeness; that creating Eve, he forms her in the light of Adam, or of that which is the same thing, in the luminous reflection of Adam.”

 

 

 

 

2:19 Thus IHOAH God, from the likeness, showed to the human being the image of all the life of nature, and every winged of the sky, and he brought them to the human being, to see what he would call them; and whatsoever the human being called every living creature, that was the name thereof.

2:19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.

 

rc,YIw:

rc

And He manifested [1] the image, the figure, the model

hw"“hy

IHOAH

~yhiøl{a

God

hm'ªd"a]h'(-!mi

From the likeness

tY:Üx;-lK'

Of all the existence of

hd<F'h

The nature

taew>

And the essence

@A[å-lK'

Of every winged

~yIm;êV'h

Of the sky

abeY"w:;

And He made it come

~d"êa'h'ä-la

Towards the human being

tAaßr>li

To see

Al=-ar"q.YI-hm

What he will designate name to it

•lkow

And all

rv,’a

Which

Alô-ar"q.yI

He will designate name

~d"²a'h'

The human being

vp,n

Soul

hY"ßx

Alive, existing

aWhï

That

`Am*v

Its name

 

[1] Gen. 2.19  rcYw  and Gen. 2.7  rcyYw  These two verbs are different.

 

 

 

 

2:20 And the human being gave names to every quadruped and to the winged of the sky, and to all the life of nature; but for the human being his own strength, which is the reflection of his personality, was not found.

2:20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.

 

ar"’q.YIw

And he designed

~d"øa'h'

The human being

tAmªv

Names

‘hm'heB.h;-lk'l

For any quadruped

@A[ål.W

And for the winged of

~yIm;êV'h

The sky

lkoßl.W;.

And to all

tY:åx

Life of

hd<_F'h

The nature

~d"§a'l.W;;

But for the human being

ac'îm'-al

(Was) not found, obtained [1]

rz<[

A force; a power

`AD*g>n<K

Like a reflex, a mirror of him

 

[1] Because this human faculty, the willing faculty, is not in nature. It comes from God in Gen 2.21; and in Gen. 4.1 Adam, through this same faculty, said: “I have acquired that faculty from God”.

 

 

 

 

2:21 Thus IHOAH God gave the human being the power of will, making the being real in him. Then He took one of the physical projections from him and increased the physical faculties of the corporeal form subjected to the will.

2:21 And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;

 

lPeY:w:

 lp

And He distinguished, He privileged, He made precious

hw"“hy

IHOAH

~yhiól{a

God

hm'²DEr>T

  dwr

(With the) Domain. The domination which is the natural bent of steadfastness and strength of soul. Action of persevering in one's will The volitive faculty [1]

: ~d"Þa'h'-l[;;

To the human being

!v"+yYIw

!a     vy

And He showed the reality of the being, He made real the moral sphere of the being

xQ;ªYIw

And He took

tx;a;:

The vertex, the beginning, one

wyt'ê[ol.C;mi

w[     lc

From the physical projection of him

rGOðs.YIw

ra      gs

And He augmented, extended, increased the physical capabilities

 rf"ßB'

Of the corporeal form [2]

`hN"T<)x.T

  txt  (comp.)

Subdued, submitted to she (the volitive faculty); that state of submission and of dependence expressed by the relations, under, below, beneath

 

[1] Dominion, rule. See Gen. 1.26/28

[2] D’Olivét’s note:  rvb   shape-and-corporeal-beauty. I omit analyzing  rAgs  employed here according to the intensive form, because, in reality, there is nothing very difficult in it. The word  rvb  demands also all of our attention, notwithstanding the length of this note; seeing that the Hellenist translators, always restricted to the material meaning, have rendered it by (greek font), an ignoble word which Saint Jerome has copied in "caro," the flesh. Now  rs  or  rWv  is an Hebraic root which contains in itself all ideas of movement toward consistency, corporeity, elementary form and physical force, as is sufficiently denoted by the signs of which it is composed. The sign of interior activity  b  governs this same root, and constitutes the verb  rWvb  which always signifies to inform; to announce a thing, to bring glad tidings; as is proved by the Arabic (arabic font) which adds to this signification, that of showing a pleasant physiognomy, and of pleasing by its beauty: moreover the word (arabic font), in the latter tongue, is always applied to physical beauty. Now, if the Hebraic word  rvb  designates the flesh, among the vulgar, it has been only by a shocking abuse, and by a continuation of that unfortunate inclination which the Jews had of restricting and materializing everything. It signified first, form, configuration, exterior appearance, corporeal beauty, animal substance. The Samaritan version and the Chaldaic targum use the analogous word (samaritan font) or  rsb  It is difficult to say today what meaning the Samaritans attached to this word on account of the few documents which remain to us in their tongue; but we cannot doubt that the Chaldeans deduced from it all ideas relative to exterior forms, ideas more or less agreeable according to the point of view under which they considered these forms. Thus, for example, they understood by the nominal  rsb  the action of informing, announcing, evangelizing, preaching, scrutinizing, disdaining, scorning, etc.”

 

 

 

 

2:22 And IHOAH God made the essence of the physical projection, taken from the human being for the willing faculty, and He brought it to the human being.

2:22 And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.

 

•!b,YIw

 !b

And He produced

hw"“hy

IHOAH

~yhiól{a

God

[l'²Ceh;-ta

The essence of the sentient and physical projection

xq:ïl'-rv,a

Which He had taken

~d"Þa'h'(-!mi],(

From the human being

hV'_ail

  va

For the faculty, for the power, for the active principle [1] [2]

h'a,Þbiy>w:

And He made become she

`~d"(a'h'(-la

To the human being

 

[1] The specific name of the willing faculty is  hmdrt  in Gen. 2.21.  hva  is another generic name, a synonym, given to this and other faculties.

[2] D’Olivet’s note:  hval  for-(shaping). Aishah. Here again is the trope of repetition, of which I have spoken. This trope is here of the highest importance in the hieroglyphic sense, and even in the literal sense, which remains incomplete if it is not admitted. In order to understand, it must be recalled that the root  va  develops all ideas attached to the first principle; so that the verb  hva  which is derived from it signifies to begin, to establish in principle, to shape, etc. Now, the grammatical trope in question consists of this; the word  hva  taken at the same time as verb and as substantive, expresses on the one hand, the action of shaping, of beginning, and on the other, characterizes the very object of this action, Aishah, the principiant volitive faculty of Adam, his intellectual spouse. I shall relate presently what should be understood by this faculty, in analyzing the name given to intellectual man,  vya  , (aish) in opposition to universal man,  ~da  (Adam).

  vya  , intellectual man. Here is a new denomination given to man. It appears for the first time, when the Being of beings, having declared that it was not good for universal man, Adam, to live alone in the solitude of his universality, has effected his individuality, in giving him an auxiliary force, a companion, created in his light and destined for him to reflect his image.
I beg the reader to remark first of all, that Moses, giving a name to this companion, does not derive it from that of Adam; for Adam considered as universal man, could not know a companion. The Hebraic word  ~da  has no feminine. The word  hmda    which appears to be it, does not signify universal woman, as one might think; but, as I have said, the elementary principle of Adam.  ~da  , universal man, possesses the two sexes. Moses has taken care to repeat it several times so that one shall not be deceived. What therefore is this companion, this auxiliary force, as the word  rz[  expresses it? It is the volitive faculty developed by the Being of beings: It is the intellectual woman of universal man; it is the will proper which individualizes him, and in which he is reflected and which, rendering him independent, becomes the creative force by means of which he realizes his conceptions, and makes them pass from power into action.
For, this truth must come out from the darkness of the sanctuaries: the will was creator with universal man. Whatever this man willed was when and how he willed it. The power and the act were indivisible in his will.
Such is the difference between the Hebraic words  ~da  and  vya  . The one characterizes man universalized by his homogeneous essence, the other designates man individualized by his efficient will. The hieroglyphic etymology of the first of these names is already known, let us examine the second, which is also important.
This name springs from two contracted roots   va-ya   . I have explained them both.  ya  develops every idea of desire, of inclination, of appetite, of election:  va  is the power of movement, the elementary principle, fire, considered in the absence of all substance. The word  vya  which results from the contraction of these two roots only differs from the word  vWa  . which indicates natural, substantialized fire, by the median sign. In the former it is that of manifestation and duration; in the latter it is the bond between nothingness and being, which I name convertible. The one is a movement, intelligent, volitive, durable; the other, a movement, appetent, blind, fugacious.
Here is the hieroglyphic meaning of the word  vya  intellectual man. It is a new development of universal man, a development, which, without destroying his universality and his homogeneity, gives him, nevertheless, an independent individuality, and leaves him free to manifest himself in other and particular conceptions, by means of a companion, an auxiliary force, intended to reflect his image.
It is therefore with profound reason that Moses having especially in mind, in this companion, the volitive faculty which constitutes universal man, intelligent-being that is to say, the faculty which renders him capable of willing and of choosing, draws its name from the same name of intellectual man,  vya  . In this derivation, he has caused the sign of manifestatior  y  , to disappear, and has replaced it with the final sign of life, in order to make it understood that it is not the volitive principle which resides in  hva  , but the principiant will, existing, no longer in power, but in action.”

 

 

 

 

2:23 Then the human being said, this is the tie between physical reality and my body, and this is the corporeal shape of my corporeal shape; the human being called it (willing) faculty, because it had been taken, as a projection, from the accomplished existence of the human being.

2:23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.

 

 

érm,aYOw

And he said

è~d"a'h'

The human being

taz

This (is)

~[;P;ªh

 ~[         ap

The union, junction, conjunction, aggregation

~c,[;

 ~c        w[

(With) the physical possession, property, seizing

ym;êc'[]me

Of the physical possession, property, seizing of me

rf"ßb'W

And corporeal shape [1]

yrI+f'B.mi

Of corporeal shape of me

tazOl.

To that

arEäQ'yI

He called, assigned name

hV'êa

Faculty, power, active principle

yKiî

Because

vyaiÞme

 vy    a

From the being

`taZO*-hx'q\lu

She (was) taken

 

[1] D’Olivet’s note:  rfb  shape-and-corporeal-beauty. The word  rfb  demands also all of our attention, notwithstanding the length of this note; seeing that the Hellenist translators, always restricted to the material meaning, have rendered it by (greek font here), an ignoble word which Saint Jerome has copied in "caro," the flesh. Now  rs  or  rwf  is an Hebraic root which contains in itself all ideas of movement toward consistency, corporeity, elementary form and physical force, as is sufficiently denoted by the signs of which it is composed. The sign of interior activity  b  , governs this same root, and constitutes the verb  rwfb  which always signifies to inform; to announce a thing, to bring glad tidings; as is proved by the Arabic (arabic fonts) which adds to this signification, that of showing a pleasant physiognomy, and of pleasing by its beauty: moreover the word (arabic fonts), in the latter tongue, is always applied to physical beauty. Now, if the Hebraic word  rfb  designates the flesh, among the vulgar, it has been only by a shocking abuse, and by a continuation of that unfortunate inclination which the Jews had of restricting and materializing everything. It signified first, form, configuration, exterior appearance, corporeal beauty, animal substance. The Samaritan version and the Chaldaic targum use the analogous word (samaritan fonts) or  rsb  . It is difficult to say today what meaning the Samaritans attached to this word on account of the few documents which remain to us in their tongue; but we cannot doubt that the Chaldeans deduced from it all ideas relative to exterior forms, ideas more or less agreeable according to the point of view under which they considered these forms. Thus, for example, they understood by the nominal  rsb  the action of informing, announcing, evangelizing, preaching, scrutinizing, disdaining, scorning, etc.”

 

 

2:24/25 Along with Gen. 8.22 and the proverb in Gen. 10.9, we think that also these verses are extraneous to the original text. The reasons are the same as for the note about Gen. 2.12. We can only ask readers, inexpert but fascinated by this product of the Enlightenment, to note that the Gen. 2:24/25 moralistic tone is extraneous to the context and to the ten chapters of the Creation, and how the rhythm between Gen. 2.22 and Gen. 3.1 is interrupted.


 

 

 

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