46:24 The sons of Naphtali:
Jahziel, Guni, Jezer, and Shillem.
33:23 Of Naphtali he said:
O Naphtali, overflowing with favor,
and full of the Lord’s blessing,
possess the west and south.
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.
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
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
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.
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.”
3 tn Heb “the sixth lot came out for the sons of Naphtali, for the sons of Naphtali.”
4 tn Heb “and their border was from Heleph, from the oak of Zaanannim, and Adami Nekeb, and Jabneel to Lakkum.”
5 tn The word “River” is not in the Hebrew text, but has been supplied for clarity.
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.
7 map For location see Map1-D2; Map2-D3; Map3-A2; Map4-C1.
8 sn Instead of Yiron some English translations read Iron.
9 tn The words “in all they had” are supplied in the translation for clarification.
10 tn Heb “this was the inheritance of the tribe of the sons of Naphtali.”
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.
12 tn Grk “who did not keep their own domain.”
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.
14 sn In 2 Pet 2:4 a less common word for chains is used.
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.
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”).
17 tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.
18 tn Grk “be.”
19 tn Grk “going according to their own desires of ungodliness.”
20 tn Heb “[the one who] makes my feet like [those of ] a deer.”
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.
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.
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.
24 sn A quotation from Isa 9:1.