Kejadian 30:7-8

30:7 Bilhah, Rachel’s servant, became pregnant again and gave Jacob another son. ¹  30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” ²  So she named him Naphtali. ³ 

Kejadian 35:25

35:25 The sons of Bilhah, Rachel’s servant, were Dan and Naphtali.

Kejadian 49:21

49:21 Naphtali is a free running doe, ⁴ 

he speaks delightful words. ⁵ 

Bilangan 1:15

1:15 from Naphtali, Ahira son of Enan.”

Bilangan 1:42-43

1:42 From ⁶  the descendants of Naphtali: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:43 Those of them who were numbered from the tribe of Naphtali were 53,400.

Bilangan 26:48-50

Naphtali

26:48 The Naphtalites by their families: from Jahzeel, the family of the Jahzeelites; from Guni, the family of the Gunites; 26:49 from Jezer, the family of the Jezerites; from Shillem, the family of the Shillemites. 26:50 These were the families of Naphtali according to their families; and those numbered of them were 45,400. ⁷ 

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.

Ulangan 33:2

33:2 He said:

A Historical Review

The Lord came from Sinai

and revealed himself ⁸  to Israel ⁹  from Seir.

He appeared in splendor ¹⁰  from Mount Paran,

and came forth with ten thousand holy ones. ¹¹ 

With his right hand he gave a fiery law ¹²  to them.

Kisah Para Rasul 15:29

15:29 that you abstain from meat that has been sacrificed to idols ¹³  and from blood and from what has been strangled ¹⁴  and from sexual immorality. ¹⁵  If you keep yourselves from doing these things, ¹⁶  you will do well. Farewell. ¹⁷ 

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ¹⁸  and began to teach the brothers, “Unless you are circumcised ¹⁹  according to the custom of Moses, you cannot be saved.”

Kisah Para Rasul 2:2

2:2 Suddenly ²⁰  a sound ²¹  like a violent wind blowing ²²  came from heaven ²³  and filled the entire house where they were sitting.

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ²⁴  laid hands on ²⁵  some from the church to harm them. ²⁶ 

[30:7]  ¹ tn Heb “and she became pregnant again and Bilhah, the servant of Rachel, bore a second son for Jacob.”

[30:8]  ² 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]  ³ 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.”

[49:21]  ⁴ tn Heb “a doe set free.”

[49:21]  ⁵ tn Heb “the one who gives words of beauty.” The deer imagery probably does not continue into this line; Naphtali is the likely antecedent of the substantival participle, which is masculine, not feminine, in form. If the animal imagery is retained from the preceding line, the image of a talking deer is preposterous. For this reason some read the second line “the one who bears beautiful fawns,” interpreting אִמְרֵי (’imre) as a reference to young animals, not words (see HALOT 67 s.v. *אִמֵּר).

[49:21]  sn Almost every word in the verse is difficult. Some take the imagery to mean that Naphtali will be swift and agile (like a doe), and be used to take good messages (reading “words of beauty”). Others argue that the tribe was free-spirited (free running), but then settled down with young children.

[1:42]  ⁶ tc The verse does not have the preposition, only “the descendants of Naphtali.”

[26:50]  ⁷ sn The Naphtalites decreased from 53,400 to 45,400.

[33:2]  ⁸ tn Or “rose like the sun” (NCV, TEV).

[33:2]  ⁹ tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.

[33:2]  tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.

[33:2]  ¹⁰ tn Or “he shone forth” (NAB, NIV, NRSV, NLT).

[33:2]  ¹¹ tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.

[33:2]  ¹² tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.

[15:29]  ¹³ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ¹⁴ tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).

[15:29]  ¹⁵ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ¹⁶ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ¹⁷ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[15:1]  ¹⁸ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ¹⁹ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[2:2]  ²⁰ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ²¹ tn Or “a noise.”

[2:2]  ²² tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ²³ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[12:1]  ²⁴ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ²⁵ tn Or “King Herod had some from the church arrested.”

[12:1]  ²⁶ tn Or “to cause them injury.”