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Chapter 1

Genesis 1:5

RBT Hebrew Literal:

And he is summoning15b elohim to the Light of hot-one, and to the Dark one he has summoned night-hers.16 And he is becoming evening, and he is becoming morning of a hot-one one.

RBT Paraphrase:
And mighty ones is summoning the Light, Day, and the Dark one he has summoned Night. And he is evening and he is morning of one day.
Dual Eyes. Dual Self.

"...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)

Julia Smith Literal 1876 Translation:
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.
LITV Translation:
And God called the light, Day. And He called the darkness, Night. And there was evening, and there was morning the first day.
ESV Translation:
God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.
Brenton Septuagint Translation:
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

Hebrew #7121 קרא to call out, summon, to read.

"...and he has written to himself an eternal self duplicate of This Flowing Teaching ("Torah") upon a book from and to the faces of the Joined Priests. And she has become in company with himself, and he has summoned [קרא] within himself all the Days of the Living ones of himself."

Deuteronomy 17:18 RBT

The definition "to call out, summon" is the primary meaning. Especially with the prep 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 is present, it is inaccurate to translate it in the "naming" sense.

The function of the verb קרא ("to call, summon") when followed by the preposition לְ (lamed) varies based on context. Below is a breakdown of this usage:

1. Summoning a Person (General Use)

  • קָרָא לְ [person] → "Summon (someone)"

    • Example: Genesis 12:18 (Pharaoh summons Abram)
    • This is the most common pattern, appearing approximately 100 times.

  • קָרָא לְ נַפְשׁוֹ → "Summon oneself" (reflexive)

    • Example: 1 Kings 1:28, 32 (David summoning someone for himself)

  • קָרָא לְ [infinitive purpose] → "Summon in order to..."

    • Example: Joshua 24:9; Judges 12:1; 1 Samuel 28:15 (calling for a specific reason)

  • קָרָא לְ [thing] → "Demand, require"

    • Example: Proverbs 18:6 (a fool’s lips "call for" a beating)

2. Summoning with Other Prepositions

  • קָרָא אֶל [person] → "Call to (someone)"

    • Example: Exodus 10:24; Joshua 4:4
    • Often used when the focus is on addressing rather than summoning.

  • קָרָא אֶל [location] → "Call to (a place)"

    • Example: 2 Samuel 9:2 (calling to a place)

  • קָרָא מִן [location] → "Summon from (a place)"

    • Example: Hosea 11:1; Judges 4:6

  • קָרָא בְּשֵׁם → "Summon by name"

    • Example: Isaiah 45:4 ("Summoned by thy name")

3. Specific Uses of Summoning

  • Summon = Invite (especially to a feast)

    • Example: Exodus 34:15; Judges 14:15
    • Can also include an infinitive purpose (e.g., inviting someone to eat or celebrate).

  • Call and Appoint Someone (Commissioning)

    • קָרָא לְ [person] → "Appoint (someone)"
    • Example: Isaiah 48:15; 49:1
    • If followed by בְּשֵׁם, it means "appoint by name" (Exodus 31:2; Isaiah 43:1).

  • Absolute Use (Without a Direct Object)

    • Example: Amos 7:4; Isaiah 22:12 ("Summoned")
    • Used when the action of calling is emphasized rather than the recipient.

Summary

  • לְ + person → Summoning (directly or reflexively)
  • לְ + infinitive → Summoning for a purpose
  • לְ + thing → Calling for/demanding something
  • בְּשֵׁם → Calling/appointing by name
  • אֶל + person → Calling to (addressing)
  • מִן + location → Calling from (summoning from a place)

 

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.