NAPHTALI Nota-aXet ; Ney59aXI; and ; NephEa/i), a son of Jacob by Bilhah, Rachel's maid. The origin of the name is thus explained, And Rachel said, With wrestlings of God have I wrestled with my sister; and I have prevailed ; she his name Naphtali' (` my wrestling'). Both the Sep tuagint and Latin versions mistake the meaning, and spoil the force of this passage (Gen. xxx. 8). Onkelos and the Syriac version represent Rachel as having entreated God by prayer, and this seems to be the correct idea (see Kalisch, ad loc.) Naph tali was Jacob's sixth son, and Bilhah's second. We know nothing of his character or personal history, as up till the time of Jacob's blessing the twelve patriarchs his name is only mentioned in two public lists (Gen. xxxv. 25; xlvi. 24). When Israel went down to Egypt Naphtali had four sons iGen. xlvi. 24 ; 1 Chron. vii. The blessing pronounced by Jacob upon Naph tali was very short ; but the language is obscure, and its interpretation has occasioned considerable controversy. In the English version it reads thus, Naphtali is a hind let loose ; he giveth goodly words' (Gen. xlix. 21). This is not very intelli gible; but is the literal rendering of the Masoretic text. The Septuagint translates the first clause NepaXel crriXexor d.ventivav, Naphtali is a wide spread tree.' The translators must either have had before them, or they must have invented, a dif ferent pointing of the Hebrew text instead of The former equivalent to or [6N, signifies a strong tree,' arbor robusta; but especi ally an oak' or terebinth.' Gesenius, Thesaurus, p. 47). The second clause is made to correspond, dr 5LBobs Iv TIP yevybnari naXXos, putting forth in its fruit beauty,' or 'giving forth goodly boughs.' Here the pointing must have been different from the Masoretic. instead of words,' they read linbt, `shoots' or 'leaves.' This view has been substantially adopted by Bochart and many modem commentators. Bochart examines the text minutely, and translates, Ntphthali est ut arbor sur culosa, edens rains pulchritudinir,' id est, 'egregios et speciosos;" Naphtali is a spreading tree, pro ducing beautiful branches' (Bochart, Opera, ii. 895,
seq.; cf. Ewald, Geschkhte,ii. 380; Stanley, S. and P., p• 355; Clarke, ad loc.) Doubtless this would be a literal translation if the text were pointed as shown above ; but the Masorctic text will not bear it. The only reasons for the change are, that it gives a better sense, and it seems to accord more with Moses' blessing in Deut. xxxiii. 23. The great fruitfulness of the tribe would thus be indi cated, -and the nature of the country they were to occupy. This translation, however, is opposed to the Masoretic text, and to the interpretations of the best Jewish writers (Bochart, 1. c.) The pre sent reading, too, when thoughtfully considered, is as appropriate as the other. This, like the other blessings of the patriarch, was intended to shadow forth under poetic imagery the future character and history of the tribe. Naphtali is a hind let loose,' or 'a graceful hind '—timid and distrustful of its own powers, swift of foot to elude its enemies; but when brought to bay, fierce and strong to defend its life. These were the qualities shown by Naphtali. They left several of their cities in the hands of the Canaanites (Judg. i. 33); they had not confidence to fight alone, but when assailed they made a noble defence (Judg. v. 18), and united with others in pursuit of a flying foe (vi. 35). Their want of self-confidence was chiefly shown in the case of Barak; and then, too, they displayed in the end heroic devotion and unwearied alacrity. He (that is, Naphtali, the mas. iran proves this) giveth goodly words.' The tribe was to be famous for the beauty of its language. It probably pos sessed poets and writers whose names have not come down to us. We have one noble ode ascribed in part at least to a Naphtalite (Judg. v. I. See Kalisch On Gen. xlix. 21).