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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.


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Chapter Three


The topic or the main topics of the chapter, coincide with the etymological topic of the name of number Three: the proportion of doses, components; the proportion of doses of every compound. The same topic is almost always present also in verse three, thirteen and twenty-three of each chapter.

Translation with etymological dictionary

3.1 The instinct, which was pre-eminent of all life in nature created by IHOAH God, said to the faculty: Why does God say you must not eat of all the substances for the body?

King James Bible

3:1 Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?



And the life instinct, the instinct of conservation [1]


It was


~r      w[

The dilator, the enhancer of the material development. The progression of material development


Of all


The life


Of the nature




(Had) made






And he said, expressed


To the volitive faculty




The cause of saying






Eat you


From the whole


Physical substance


For organic body

[1] D’Olivét’s note: “  vxnhw  Now-eager-Covetousness. It is well known that the Hellenists and Saint Jerome, have seen here only a snake, a serpent, properly speaking: indeed according to the former a very wise serpent, (greek font), and according to the latter, a serpent very skillful and very cunning, "serpens callidior". This wretched interpretation appears to go back to the epoch of the captivity of Babylon and to coincide with the total loss of the Hebraic tongue: at least, it is true that the Chaldaic paraphrase has followed it. He says  ~ykx  aywh    in a most insidious serpent. I do not know if any one can entirely exonerate the author of the Samaritan version: for, although he employs the word (samaritan font) which corresponds to the Hebrew  vxn  it is very doubtful whether he understood it exactly, not having known how to render the word  ~Wrê[  which follows, as I shall explain hereafter. But all those authorities who support this error, cannot prevent the truth from being seen. The word  ~Wrê[  as it is employed in this case, cannot mean a serpent. It is an eager covetousness, self-conceited, envious, egoistic, which indeed winds about in the heart of man and envelops it in its coils, but which has nothing to do with a serpent, other than a name sometimes given metaphorically. It is only by restricting this figurative expression more and more, that ignorant people have been able to bring it to the point of signifying only a serpent. The Hellenists have followed this crude idea; but could they have done otherwise? If, through delicacy of sentiment or respect for Moses, they had wished to raise the veil in this passage, what would have become of the garden, .the tree, the rib, etc. etc.? I have already said, in the part they had taken, they had to sacrifice all to the fear of exposing the mysteries. Let us examine the word  vxn  with the attention it merits, in order to prove the meaning contained in its root, not only by means of all the analogous idioms which possess it, but also by its own hieroglyphic composition. This root is  vx  which, as I have said in explaining the word  %vx  darkness, indicates always an inner covetousness, a centralized fire, which acts with a violent movement and which seeks to distend itself. The Chaldaic, derives a great many expressions from it, all of which are related to anxiety, agony, sorrow and painful passions. It is literally, a torrefaction; figuratively, an eager covetousness, in the Arabic (arabic font). It is a suffering, a grievous passion, in the Syriac (syriac font). It is finally, a turbulent agitation, in the Ethiopic (ethiopic font) (housh). This root verbalized in the Hebraic  vAx  depicts the action of being precipitated, of being carried with violence toward a thing. The analogous verbs have the same meaning in Arabic, Ethiopic and Syriac. There is nothing in these which restricts us to the idea of a serpent. The hieroglyphic analysis can perhaps give us the key to this mystery. The reader will doubtless remember that I have several times set down two different roots,  va  and  ra  to designate equally, the first principle, the elementary principle and the unknown principle of things. I shall now state the important difference that the Egyptian priests conceived between these two roots, and in what manner they expressed this difference. They attached to both, the idea of movement; but they considered  ra  as the symbol of movement proper, rectilinear; and  va  as that of relative movement, circular. The hieroglyphic character which corresponded to these two movements was likewise a serpent: but a serpent sometimes straight and passing through the centre of a sphere, to represent the principle  ra  Sometimes coiled upon itself and enveloping the circumference of this sphere, to represent the principle  va  When these same priests wished to indicate the union of the two movements or the two principles, they depicted a serpent upright, uncoiling itself in a spiral line, or two serpents interlacing their mobile rings. It is from this last symbol that the famous caduceus of the Greeks has come. The priests were silent as to the inner nature of both these principles; they used indifferently the radicals  ra  or  va  to characterize the ethereal, igneous, aerial, aqueous, terreous, or mineral principle; as if they had wished to make it understood that they did not believe these simple and homogeneous things, but the composite ones. Nevertheless, among all these several significations, that which appeared the most frequently was that of fire. In this case, they considered the igneous principle under its different relations, sentient or intelligible, good or evil, and modified the radical word which represented it, by means of the signs. Thus, for example, the primitive  ra  became  rWa  to designate elementary fire,  rAa  light,  rya  intelligible brightness, etc. If the initial vowel is hardened, it takes a character more and more vehement.  rh  represented an exaltation, literally as well as figuratively:  rx  a burning centre,  r[  a passionate, disordered, blind ardour. The primitive  va  was nearly the same. The movement alone still distinguished the two principles, whether they were exalted or whether they were debased. The rectilinear movement inherent in the primitive  ra  prevented the confusing of its derivatives with those of the primitive  va  in which the gyratory movement dominated. The two radicals  rx  and  vx  represented alike a central fire; but in the first  rx  it was a central fire from which the igneous principle radiated with violence; whereas in the second  vx  it was, on the contrary, a central fire from which this same principle being moved in a circular movement, was concentrated more and more and destroyed itself. Such was the hieroglyphic meaning of this root which I have already examined under its idiomatic relations. This coincidence ought not to leave any doubt in the mind of the reader. Now the sign which governs it in the word  vxn  is that of passive action, individual and corporeal; so that the devouring ardour expressed by the root  n  becomes by means of this sign, a passive ardour, cold in its vehemence, contained, astringent and compressive. Literally, it is every hard and refractory body; everything acrid, cutting and corroding; as copper, for example, which this word signifies in a very restricted sense; figuratively, it is every sentiment, painful, intense or savage, as envy, egoism, cupidity, it is, in a word, vice. This is the real signification of the word  vxn  I have been obliged to extend my proofs more than usual; but its importance demands it. It can be clearly seen that it does not signify simply a serpent. Moses, who has spoken so much of the reptilian life, in the beginning of the Beraeshith, was careful not to employ it. The word  #rv  which he uses, is that which, in his idiom, indicates veritably a serpent. One can easily recognize here the source of the French and Latin word, and that of the Celtic sertz, which is preserved without alteration in the modern Oscan.”





3.2 The faculty said to the instinct: we may eat of every substance for the body.

3:2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:



And she said


The volitive faculty


To the instinct


The fruit, the effect of


The physical substance that develop the organic body


We (may) eat





3.3 But of the substance that is in the point where the body takes shape God says: do not eat and do not develop corporeally into it, lest you cause your change, in the extension of your essence.

3:3 But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.



But from the fruit, the effect of


The physical substance that grows, develops and consolidates




 %At     %t

(Is) in the point where one forms the organic body








Eat you


Of the kind of he


And not



Develop your organic body


In he




You develop, grow [1]

[1] D’Olivét’s note: “  !Wtmt  you-might-cause-your-unavoidable-dying. This is the verb to die, used according to the intensive form, passive movement, second person plural, future tense, with the extensive sign  !  This final sign whose effect is always to extend the physical and moral sense, is used in this instance by Moses, to augment the force of the intensity and to depict imminent future. We shall see in time, the character  ~  giving to active movement, the same extension that the one of which have been speaking, gives to passive movement. Finally the verb to die, is raised from the root  tWm  whose literal meaning is a fusion, a sympathetic extension, a passing, a return to the universal seity, according to the expression that its signs involve. Thus the idea that is contained in the Hebraic verb to die, has no connection with anything which pertains to destruction or annihilation, as Moses has been accused of having thought; but, on the contrary, to a certain transmutation of the temporal substance. See Rad. Vocab. root  ta  and  tm 





3.4 And the instinct said to the faculty, you will not develop corporeally, from your essence by expanding yourselves.

3:4 And the serpent said unto the woman, Ye shall not surely die:



And he said


The instinct


To the volitive faculty


Not developing


You will develop





3.5 For God knows that in the day you eat from it your physical and sensible beings will be opened and you will be like God, conscious of the generation and physical forms.

3:5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.





He knows






In the day


You eat


Of the kind of he


That they will opened, extended [1]


!a      w[       !y[ 

Your physical being; your physical and sensible body


And you shall be


Like God


Revealed, shown, manifested in


bAj      bAa       ba       j

The effect, germination, generation, propagation


And (in what) originate, cause, produce the physical and material reality

[1] D’Olivét’s note: “  Wxqpnw  shall-be-opened-to-light. This is the verb  hAqp  used according to the enunciative form, passive movement, third person plural, past tense, rendered future by the convertible sign  w  The root  xq  presents the idea of an effort that one makes toward a thing; a comprehension. This root verbalized in  xWq  signifies to be extended, to be dilated, in every way: governed by the sign  p  as it is in the example in question, it expresses every solution, every opening, especially that of the eyes and the ears, or the mouth.”





3.6 And the faculty saw that the substance was effective to complete, desirable to make the body and that it completed the existence, thus the faculty assimilated its effect and gave it also to her being.

3:6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.



And she sow


The volitive faculty




(Was) effective, efficient, actual, producing, germinating


The physical substance that grows, develops and consolidates


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


And that


It (was) desirable


To embody; for produce the bodies, the corporations


 dm      wx

And that extends, complete the existence


The physical substance that grows, develops and consolidates


To bring to perfection; to complete [1]


And she took


Of his effect, fruit


And she assimilated, appropriated, integrated; she ate


And she gave


Also to the being her own


With her


And he assimilated, appropriated, integrated; he ate

[1] D’Olivét’s note: “  lykfhl   for-causing to-generalize-intelligence. The verb  lAkf  signifies, to come to perfection, to achievement, to the fullness of things. It is used on this occasion according to the excitative force, as nominal verb, inflected by the directive article  l  Its root  lk  expresses the totality, the universality of things, as I have explained in v. 1. of chapter II. This root, being verbalized, is found governed by the sign of relative movement  v  which augments its force, and gives it an usurping expression, physically as well as morally.”





3.7 Thus their physical existences were opened, and they perceived their physical manifestation; and they generated the being, and they merged themselves together in their sphere of activity.

3:7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.



And was opened, extended


The bodies, the physical existence of


Them both


And they perceived




~r     ry[     y[

Physical manifestation in progression, in growing


They (were)


And they produced, generated [1]



The development, elevation, extension of


!a     at 

The determinate, definite being; the determinate, definite body



And they aggregated, composed, combined


To themselves


r       gx

Orbit, sphere of activity

[1] D’Olivét’s note: “  WrptYw  and-they-yielded-forth. In this instance, the Hellenists have obviously and with deliberate purpose, exaggerated the vulgar sense, so as to thicken more and more the veil which they had resolved to throw over the Sepher, for it is evident that the verb  tArp  used here according to the reflexive form, signifies, to produce, to bring forth, to fecundate, and not to sew.”





3.8 So that they put the physical reality in themselves of those faculties that IHOAH God had foreordained for the organic body for the existence in the (seventh) day; thus the human being and its faculty came to the existence through the faculties of IHOAH God in the point where the body takes shape.

3:8 And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.



w[      ~wv

And they laid, settled, put, placed the material growth, the material sense, the physical reality in themselves [1]


la      Aq

The essence of the autonomous, mechanical faculties; the forces of the Nature [2]


(Which) IHOAH





He released for fulfill their function


In the organic body


 wx     wr

According to the action of emanate the existence


Of that day (the seventh)


 ab      wx

And he came to the sensible existence


The human being


And his volitive faculty


 !a       ap      !p 

For the presence of; through the presence of






 %t     %At 

In the point where (things) start taking form, in the point where (things) start taking shape. In the middle, between. (This root characterizes the sympathetic point in which things are formed as to their parts, or united one to the other; the point of contact at which they touch; the central point toward which they gravitate)


The physical substance that grows, develops and consolidates


The organic body

[1] Hear or listen come from give ear to and it is the figurative meaning. This verb is present only four times in the text of the Creation (Gen. 3.8; 3.10; 3.17; 4.23), and its etymological meaning is always correct and coherent.

[2] Every blind force, every mechanic force which acts and moves. This word is present 8 times in the 10 Chapters of the Creation, and always expresses all we call power of the Nature, the forces of the Nature that is, all the automatic and mechanic factors which allow the existence and keep alive the whole universe. See also Gen. 2.3: “And He inseminated the forces and the rules of the nature”.





3.9 And IHOAH God called the human being, and said to him, where (did your faculty lead) you?

3:9 And the LORD God called unto Adam, and said unto him, Where art thou?



And He called






To the human being


And He said


To him


Where of thee? [1]

[1] D’Olivét’s note: “  hkya  where-of-thee? The root  ya  contains not only all ideas of desire, will, inclination; but it designates also the place, the object toward which all these ideas tend, so that Moses in uniting to this root the nominal affix of the second person  hk  with its emphatic termination, has made one of the strongest and most forceful ellipses that has ever been made in any human tongue.”





3.10 And he said: I have put the physical reality of Thy faculties, foreordained in the organic body, and I saw my physical growth, which became manifest.

3:10 And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.



And he said


The essence of your faculties, the forces of the Nature


Placed, disposed, put material growth in me


In the organic body


And I saw


~wr     w[    y[

That manifests the progressive and growing physicality


The finished corporeal being of me [1]


 ab     wx

And (that) I came to the sensible existence, to the manifest existence

[1] D’Olivét’ note: “The personal pronoun  ykAna  myself, that is to say  !a  or  !h  the finished, corporeal being,  %Wa  founded,  y  in me.”





3.11 And He said: who reflected to thee thy physical growth if not that substance that I told thee not to eat?

3:11 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?



And He said


Who, what?


Reflected, mirrored [1]


To thee




Manifests the progressive and growing physicality


The essence of thee


(If not) that kind of physical substance that grows, develops and consolidates




I had directed, addressed, traced thee


Without; nothing; noway


Eating that tipe


Thee eating

[1]  dgn  verb hiphil perfect 3rd person masculine singular. See Gen. 2.20  Adgnk 





3.12 And the human being said: the faculty which Thou gave me, she gave me of that substance, and I ate it.

3:12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.



And he said


The human being


The volitive faculty




Thou put


With me




Gave to me


From that physical substance that grows, develops and consolidates


And I have ate it





3.13 And IHOAH God said to the faculty: Why did thou do so? And the faculty said: The instinct caused my alteration, and I ate it.

3:13 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.



And He said






To the volitive faculty


Why this


Did thou?


And she said


The volitive faculty


The instinct


Altered me; perturbed me [1]


And I ate

[1] D’Olivet’s note: “  ynayvh  Caused-me-to-become-delirious. The real root of this word has never been perceived. Nearly all the translators have seen a certain verb  avn  which has never existed. It is simply the substantive  awv  , which expresses the idea of disorder, and of void in the thoughts, employed as verb according to the excitative form, active movement, with the verbal affix  yn  The root proper of the substantive is  av  symbol of all whirling, frenzied, frantic movement. It appears to be formed by the reversing of the primitive  va 





3.14 So IHOAH God said to the instinct: because thou have done this, thou are constituted to transmit thy tendency to all the animals and to all the living nature; thy nourishment will accomplish the physical growth for all the time of thy existence.

3:14 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:



And He said






To the instinct




Thou have done




 r     ra

(It is) constituted, determined, produced, activated [1]


Thy essence


In all quadrupeds


And in all the


Life of


The nature


 n     xg

To extend, to expand thy tendency and inclination


Thou will be delegate to transmit; thou will be release for fulfill thy function


rp   w[

And of the physical manifestation and growth; and of the material develop


Thou will be finalized; thou will tend to perfection, realization


Every day of


Thy life (plural)

[1] This Hebraic word does not mean cursed because this is not the intensive root  rra  ARR. “In its excessive force, this root develops the ideas of cursing, malediction”. This is the union of the root  ra  AR with the sign  r  R. “As grammatical sign, the character  r  R is, in the Hebraic tongue, the sign of all movement proper, good or bad. It is an original (originating) and frequentative (repetitive) sign, image of the renewal of things, as for their movement.” Thus, letter  r  R is added to the root  ra  AR, meaning “what is strong, vigorous, productive” and we can easily see the action of letter R, in any language, at the beginning and at the end of words: re-call, re-port, re-store; work-er, love-r, report-er; re-volv-er; etc.. See also Gen. 3.17; 4.11; 5.29; 9.25.





3.15 And I will put contraposition between thee and the faculty, and between thy seed and her seed; it will limit thy power and thou will limit the consequences (of her choices).

3:15 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.



b      ya

And reduction, contraction of the will


I will put


Between thee (instinct)


And between


The volitive faculty


And between


[      rz

Thy physical diffusion, thy seed


And between


Her physical diffusion, her seed


He (the physical diffusion, the seed of the volitive faculty)


He will suffocate, compress, reduce thy [1]


Acting principle


And the essence of thee


Thee will suffocate, compress, reduce her


  bq       w[

Consequences (of her choices) [2]

[1] In Gen. 9.6, the same word is erroneously translated as shedding (of the blood).

D’Olivet’s note: “  @Wvy  shall repress. The verb  @Wv  signifies to centralize, to act from the circumference to the centre, as is proved by the signs  v  and  p  of which the one expresses relative movement, and the other, interior action, particularly in its relations with the paternal sign  b  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  [rz  which signifies literally seed, and which I have rendered in this instance by the word, progeny, is masculine in Hebrew.”

[2] What accuracy, clarity, and exactness!   w[   "What is sentient in general; obvious to the senses” and  bq  "object capable of and containing any kind of measure”. The place, the work and power of the volitive faculty: Brain, mind, thought, choices, etc..





3.16 And to the faculty He said: I will multiply the extension of thy coordinated senses and the extension of thy conceptions; in thy coordinated sensitivity thou will create intelligence; and thou will be joined to the human being, so that he will be manifest in thee.

3:16 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.



And to the volitive faculty


He said


The propagation, growth, increase [*]


I will propagate, grow, increase [*]


n       bc       w[ 

The extension of thine ordered/regulated/disciplined senses


n        rh

And the extension of thine conceptions


bc       w[

Through ordered/regulated/disciplined senses


Thou will emit/emanate/propagate/generate



The intellectual conceptions, thoughts, conceptual faculty; intelligence


And towards thy (human) being



Thou will be joined together, absorbed [1]


And he


He will be represented in thee; he will be manifest in thee. (Thou will be the representative symbol of he) [2]

[*] This is the style of the writer; he use verbs and nouns, drawn from the same root, and repeat them in different modifications. It is an important feature for understanding and confirmation of the translation.

[1] D’Olivet’s note: “  %tqWvt  the-desire-thou-shalt-lean of-thee. This is an ellipsis of such boldness that the Hebrew tongue is the only one that permits it. The verb  qWv  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  t  which he adds to it; in this state he joins the nominal affix  %  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.”

[2] Same word and same meaning in Gen. 1. 18.





3.17 And to the human being He said: because thou have settled the material sense of thy faculty by feeding with the substance that I prohibited, it is constituted the likeness in the manifestation of thy physical expression; thou will assimilate the likeness to complete thyself in the coordination of thy physical extension all time of thy existence.

3:17 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;



And to the human being


He said


  w[      ~wv 

Because thou have set/placed/put in thee the physical perception


Of the autonomous and mechanical force of


Thy volitive faculty


And you ate


That kind of physical substance that grows, develops and consolidates




I had traced, directed, addressed thee






Thou shall ate


That type


She (is) constituted, determined, produced, activated [1]


The likeness, the similarity

. ^r<êWb[]B

rab       w[  

In thy physical manifestation and thy senses


In the extension of the ordered, regulated, disciplined senses [2]


Thou will realize her; thou will be finalized toward her perfection, realization


In all


Days of


Thy life (plural)

[1] Erroneously translated as earth, soil or ground, this word means likeness. In the original text of the Creation this word is present 28 times and will always have the same meaning: likeness, resemblance, similarity or identity.

[2] It is the same term of Gen. 3.16 and Gen. 5.29.





3.18 And harvest and cyclical fertility will grow for thee; and thou will eat everything that grows and reproduces itself in nature.

3:18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;




And harvest, reaping, crop


r       dr        yd

And constant abundance; continue fertility; the iterative, cyclical natural abundance


wx         mc

Which existence will advance with avidity, eagerness, force


For thee


And thou will eat


ba   f[

What which grows and take shape and that reproduces itself


Of the nature





3.19 Through the physical manifestation (thy final cause) thou will eat food in order to realize thyself through the likeness; for thy essence was taken from the likeness as a physical manifestation and thou will be realized through such physical manifestation.

3:19 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.



w[       hz

In the physical and material expression



Thy final cause, result, purpose



Thou shall bring to perfection thyself; thou shall complete thyself; thou shall accomplish thyself


Of food




ba      wv

Develop, fecundation, production, generation of thou


Through the similarity/likeness




For that image, idea, quality, kind


Thou were taken


As a physical and sensible manifestation


The essence of thee


And through the physical and sensible manifestation


Thou shall be developed, fecundated, produced, generated





3.20 Then the human being called his faculty’s name perception of the existence, because she was the origin of what reveals the existence to the senses.

3:20 And Adam called his wife's name Eve; because she was the mother of all living.



And he called


The human being




To his volitive faculty



Revelation of existence; manifestation, evidence of the existence [1]






She was


Matrix, cause, origin, mother



All that which renders this existence manifest and obvious; all that which declares it to the senses

[1] “And IHOAH God said: It is not good that the human being is isolated; I will make for him a strength of its own, which is the reflection of his personality” Gen. 2:18. Conscience should be already present when the human being gives names to what is in nature. Even his faculties have such conscience but only now the human being identifies it through the name meaning the perception that all human beings have of existence: whatever makes existence manifest and patent, whatever announces it to the sense. The noun used as a verb expresses the action of uncovering that which was hidden.





3.21 So IHOAH God made for the human being and his faculty that addition of vitality in order to intensify their faculties.

3:21 Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.



And He made [1]






For the human being


And for his volitive faculty


 twn       !t        k

That assimilation of substance added; that gradual increase of corporeality



Of power, activity, action


va      bl

And He developed and increased their faculties, their acting principle

[1] See Gen. 3.16/17.





3.22 And IHOAH God said: Behold, the human being is become as one of us; he perceives the generation and exterior forms. Thus, to prevent him from taking also the life substance and living in this incomplete status,

3:22 And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:



And He said








The human being


He exists


Like one


Of our kind



As for the manifestation, revelation, expression of the


Generation, propagation


And (in what) cause, produce the physical and material reality


And now


xl       v

So that he do not seek to exist, do not tend toward existence; do not move toward existence, do not direct toward existence



Of his power, strength, power to act


And he take




The physical substance that grows, develops and consolidates


Of the lives [1]


And he ate


Then he live



Toward the (temporal) extension (of the future); (in the future) toward the extension universalized

[1] D’Olivet’s note: “  ~yYxh  #[m  from-the-elementary-growth-of-lives. I think I have made the signification of the word  #[  sufficiently clear, so that I can dispense with any further detail to prove that it signifies neither wood, nor even tree; as the translators, either through ignorance or intent of purpose, had said: but what I believe should be added, is, that the text here reads  ~yYxh  of lives, and not  hyxh  of life, as they have translated it in their versions. This difference is very essential. The Samaritan says (samaritan font) the growth, or the natural substance of lives, exactly as the Hebrew.”





3.23 IHOAH God sent the human being out of the body subject to time, to produce the individuality in the likeness (to God), from whence he was taken.

3:23 Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.



 wx     lv

And He directed his existence; He addressed his existence






Out of the organic body subject to time


To express physically the individuality


(Through) the essence of the likeness




He (had been) taken


From there





3.24 Thus He brought back the human being to his essence; and He disposed, for the origin of the body subject to time, the assimilation of physical growth, and the gradualness in the increase of the beings to govern the cyclical generation of life.

3:24 So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.



va      rg 

Thus He brought back, re-established to his principle agent


The essence of the human being


And He constituted, set


For the origin, for the beginning [1]


To the organic body subject to time


br        ak

The acquisition, the assimilation of the growth


And the essence


ja       hl

Of the graduality to the motion without end of the life


br       wx

Of the increment of the existence


%a     k      @wa      @a

(Which is) conceived, obtained, assimilated

To govern, to guide, to control, (to guard)


%a     k       rd

The mode of, the way of


The physical substance that grows, develops and consolidates


The life (plural)

[1] D’Olivet’s note (in Gen. 2.8):   ~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.”





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