Kejadian 30:8

30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” ¹  So she named him Naphtali. ² 

Kejadian 46:24

46:24 The sons of Naphtali:

Jahziel, Guni, Jezer, and Shillem.

Ulangan 33:23

Blessing on Naphtali

33:23 Of Naphtali he said:

O Naphtali, overflowing with favor,

and full of the Lord’s blessing,

possess the west and south.

Yosua 19:32-39

Naphtali’s Tribal Lands

19:32 The sixth lot belonged to the tribe of Naphtali ³  by its clans. 19:33 Their border started at Heleph and the oak of Zaanannim, went to Adami Nekeb, Jabneel and on to Lakkum, ⁴  and ended at the Jordan River. ⁵  19:34 It turned westward to Aznoth Tabor, extended from there to Hukok, touched Zebulun on the south, Asher on the west, and the Jordan ⁶  on the east. 19:35 The fortified cities included Ziddim, Zer, Hammath, Rakkath, Kinnereth, 19:36 Adamah, Ramah, Hazor, ⁷  19:37 Kedesh, Edrei, En Hazor, 19:38 Yiron, ⁸  Migdal El, Horem, Beth Anath, and Beth Shemesh. In all they had ⁹  nineteen cities and their towns. 19:39 This was the land assigned to the tribe of Naphtali ¹⁰  by its clans, including the cities and their towns.

Yudas 1:6

1:6 You also know that ¹¹  the angels who did not keep within their proper domain ¹²  but abandoned their own place of residence, he has kept ¹³  in eternal chains ¹⁴  in utter ¹⁵  darkness, locked up ¹⁶  for the judgment of the great Day.

Yudas 1:10

1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. ¹⁷ 

Yudas 1:18

1:18 For they said to you, “In the end time there will come ¹⁸  scoffers, propelled by their own ungodly desires.” ¹⁹ 

Mazmur 18:33-34

18:33 He gives me the agility of a deer; ²⁰ 

he enables me to negotiate the rugged terrain. ²¹ 

18:34 He trains my hands for battle; ²² 

my arms can bend even the strongest bow. ²³ 

Matius 4:15-16

4:15 “Land of Zebulun and land of Naphtali,

the way by the sea, beyond the Jordan, Galilee of the Gentiles –

4:16 the people who sit in darkness have seen a great light,

and on those who sit in the region and shadow of death a light has dawned.” ²⁴ 

[30:8]  ¹ tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.

[30:8]  ² sn The name Naphtali (נַפְתָּלִי, naftali) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”

[19:32]  ³ tn Heb “the sixth lot came out for the sons of Naphtali, for the sons of Naphtali.”

[19:33]  ⁴ tn Heb “and their border was from Heleph, from the oak of Zaanannim, and Adami Nekeb, and Jabneel to Lakkum.”

[19:33]  ⁵ tn The word “River” is not in the Hebrew text, but has been supplied for clarity.

[19:34]  ⁶ tc The MT reads “Judah, the Jordan”; the LXX omits “Judah.” Perhaps there was a town named Judah, distinct from the tribe of Judah, located near the northern end of the Jordan.

[19:36]  ⁷ map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

[19:38]  ⁸ sn Instead of Yiron some English translations read Iron.

[19:38]  ⁹ tn The words “in all they had” are supplied in the translation for clarification.

[19:39]  ¹⁰ tn Heb “this was the inheritance of the tribe of the sons of Naphtali.”

[1:6]  ¹¹ tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:6]  ¹² tn Grk “who did not keep their own domain.”

[1:6]  sn The idea is that certain angels acted improperly, going outside the bounds prescribed by God (their proper domain).

[1:6]  ¹³ sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

[1:6]  ¹⁴ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ¹⁵ tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.

[1:6]  ¹⁶ tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).

[1:10]  ¹⁷ tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[1:10]  sn They instinctively comprehend. Like irrational animals, these false teachers do grasp one thing – the instinctive behavior of animals in heat. R. Bauckham (Jude, 2 Peter [WBC], 63) notes that “Though they claim to be guided by special spiritual insight gained in heavenly revelations, they are in fact following the sexual instincts which they share with the animals.” Jude’s focus is somewhat different from Peter’s: Peter argued that, like irrational animals who are born to be caught and killed, these men will be destroyed when destroying others (2 Pet 2:12). Jude, however, does not mention the destruction of animals, just that these false teachers will be destroyed for mimicking them.

[1:18]  ¹⁸ tn Grk “be.”

[1:18]  ¹⁹ tn Grk “going according to their own desires of ungodliness.”

[1:18]  sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.

[18:33]  ²⁰ tn Heb “[the one who] makes my feet like [those of ] a deer.”

[18:33]  ²¹ tn Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured.

[18:33]  sn Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19.

[18:34]  ²² sn He trains my hands. The psalmist attributes his skill with weapons to divine enablement. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.

[18:34]  ²³ tn Heb “and a bow of bronze is bent by my arms”; or “my arms bend a bow of bronze.” The verb נָחַת (nakhat) apparently means “pull back, bend” here (see HALOT 692 s.v. נחת). The third feminine singular verbal form appears to agree with the feminine singular noun קֶשֶׁת (qeshet, “bow”). In this case the verb must be taken as Niphal (passive). However, it is possible that “my arms” is the subject of the verb and “bow” the object. In this case the verb is Piel (active). For other examples of a feminine singular verb being construed with a plural noun, see GKC 464 §145.k.

[18:34]  sn The strongest bow (Heb “bow of bronze”) probably refers to a bow laminated with bronze strips, or to a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.

[4:16]  ²⁴ sn A quotation from Isa 9:1.