Genesis 1:5
Verse
And he is calling-out elohim to the Light, Hot-one, and to the Dark-one he has called-out night-hers. 16 And he is becoming evening, and he is becoming dawn of a hot-one one.
And mighty ones is calling to the light of Day, and to the dark one he has called 'Night of herself.' And evening is becoming and dawn is becoming of day one.
"...if therefore the Eye of yourself is single/unfolded, the whole entire Body of yourself will be luminous, 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 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
| 16 | Her Night he is calling-out elohim. (incomplete), he has called-out her night (complete). Are the differences in these forms meaningless or meaningful? 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. |