Genesis 1:5
A wrestling match between first and second
And mighty ones is summoning Day to the Light, and he has summoned Night to the Darkness. And he is evening and he is morning of one day.
"...if therefore the Eye of yourself is single/unfolded, the whole entire Body of yourself will be luminous light, but if the Eye of yourself is evil, the whole entire Body of yourself will be full of darkness..." (Matthew 6:22-23 RBT)
And God will call to the light day, and to the darkness he called night: and the evening shall be, and the morning shall be one day.
And God called the light, Day. And He called the darkness, Night. And there was evening, and there was morning the first day.
God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.
And God called the light Day, and the darkness he called Night, and there was evening and there was morning, the first day.
Footnotes
| 15b | To Summon/Read/Meet Hebrew #7121 קרא to call out, summon Hebrew #7122 קרא to meet, encounter, happen Hebrew #7123 קרא to read, recite In particular, the word and sense of "reading" is used of "the Days": "...and he has written to himself a self eternal repetition of the Flowing Teaching ("Torah"), this one, upon a book from and to the faces of the Joined Priests. And she has become in company with himself, and he has read [קרא] within himself all the Days of the Living ones of himself." Deuteronomy 17:18 RBT When it means "read": ספר התורה ... ויקראהו "a book of the Torah...and he is reading Himself." (2 Kings 22:8) הספר החתום אשר יתנו אתו אל יודע הספר לאמר קרא נא זה ואמר לא אוכל כי חתום הוא "the Sealed-Close Book which his eternal self is giving toward he who knows the Book, to say, 'Read, pray, this one!' And he said, 'I am not able!' For he who is sealed-close is Himself." (Isaiah 29:11) It is a very frequent word, found about 750 times. Understanding the right meaning typically involves surrounding grammatical cues. Does it mean to name? The verb קרא (qārāʾ) does not, in itself, signify the creation or composition of a name. Rather, it denotes the act of calling out, summoning, or designating by name, often accompanied by the noun שם (shēm, “name”). For example, “he called his name X” (ויקרא שמו...) indicates that a name was assigned, but the act itself is one of addressing, not inventing. This usage is distinct from other, more specialized terms that might imply creative naming or etymology. The gloss "give name to" (cf. Brown-Driver-Briggs #7121) is somewhat misleading in this context. The Hebrew קרא (qal stem) generally means “call,” “call out,” or “summon,” rather than the creative or compositional act of giving or inventing a name. The references listed show קרא + ל being used to introduce a name (e.g., “he called his name X”). However, קרא does not carry any sense of "giving" but rather, "calling out." It is found especially with the preposition ל and person "calling to". "Day" is not an abstract idea, but a being, (cf. "Sons of Day" 1 Thes. 5:5) When there is a prepostion present, it is inaccurate to translate it in the "naming" sense. Below is a breakdown of this usage: 1. Summoning a Person (General Use)
2. Summoning with Other Prepositions
3. Specific Uses of Summoning
Summary
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| 16 | Her Night The noun for night ליל, is masculine and most often found with the (feminine) suffix לילה. Thought by some to be an emphatic form, by others the “directional/locative hay”. The “locative hay” ה is also the same as the feminine 3rd person possessive suffix. The primary meaning is the feminine possessive. All instances are rendered and highlighted with the suffix -her. No one could imagine that "Night" was speaking/prophesying a particular Woman, so the idea of a "direction" and "location" was attributed to it. But why then, is the Day not written with a directional suffix? And what sense does it make to say that "Night" has a direction or location? But is it a pointless directional suffix or something much deeper? Consider the fact that about six times this masculine noun “night” is found with a feminine plural suffix: “To put in front in the Dawn your kind one, and your firm one in the/Their Nights [lel-ot].” Psalm 92:2 RBT On the feminine plural suffix attached to a masculine noun the scholars are silent. A single, unique feminine construct לִּילִ֔ית Lilith (#3917) called by many a "night-demon" or "night-creature", appears in a prophecy: ‘And the desert-dwellers have met near the howlers, And the sa'iyr [half man half donkey] is calling-out upon his friend. Only there Lilith has caused to wink, and she has found for herself a resting place.” Isaiah 34:14 RBT The masculine plural for nights, laylim does not exist anywhere in the Hebrew. The suffix is not understood. Brown-Driver-Briggs says, “probably לילי and ending הָ radical, and not ה locative.” Yet others have suggested that it is directional/locative and suppose it to mean at night. Night is not a place but a condition as is the day. But in the Hebrew "day" and "night" are found with definite articles that cannot be overlooked. “Night” is found with the definite article, i.e. the Night, about 107 times, to reveal a definite place or object. See Gesenius, Real and Supposed remains of Early Case Endings. According to Gesenius, “the accusative form is preserved in Hebrew most certainly and clearly in the (usually toneless) ending ־ָה…This is appended to the substantive: (a) Most commonly to express direction towards an object, or motion to a place, e.g. יָ֫מָּה seaward, westward, קֵ֫דְמָה eastward, צָפ֫וֹנָה northward, אַשּׁ֫וּרָה to Assyria, בָּבֶ֫לָה to Babylon, חֶ֫רָה (from הַר) to the mountain, Gn 1410, אַ֫רְצָה to the earth, בַּ֫יְתָה to the house, תִּרְצָ֫תָה to Tirzah” But perhaps Gesenius missed it, and these same words mean respectively, "her sea," "her front," "her hidden side," her Assyria," "her Babylon," "her mountian," "her earth," and "her house"? The notion of a "directional suffix" apparently was satisfying enough to the scholars and translators to not even translate it. In the long run, it became a reason not to translate it, but ignore it altogether. For additional knowledge of the subject see https://en.wikipedia.org/wiki/Terminative_case and Meek, Theophile James. “The Hebrew Accusative of Time and Place.” Journal of the American Oriental Society, vol. 60, no. 2, 1940, pp. 224–233. JSTOR, www.jstor.org/stable/594010. |