Amsal 13:22

13:22 A benevolent ¹  person leaves an inheritance ²  for his grandchildren, ³ 

but the wealth of a sinner is stored up for the righteous. ⁴ 

Ulangan 21:16

21:16 In the day he divides his inheritance ⁵  he must not appoint as firstborn the son of the favorite wife in place of the other ⁶  wife’s son who is actually the firstborn.

Yosua 11:23

11:23 Joshua conquered ⁷  the whole land, just as the Lord had promised Moses, ⁸  and he assigned Israel their tribal portions. ⁹  Then the land was free of war.

Yosua 11:2

11:2 and the northern kings who ruled in ¹⁰  the hill country, the Arabah south of Kinnereth, ¹¹  the lowlands, and the heights of Dor to the west.

Kolose 1:14

1:14 in whom we have redemption, ¹²  the forgiveness of sins.

[13:22]  ¹ tn Heb “good.”

[13:22]  ² sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.

[13:22]  ³ tn Heb “the children of children.”

[13:22]  ⁴ sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).

[21:16]  ⁵ tn Heb “when he causes his sons to inherit what is his.”

[21:16]  ⁶ tn Heb “the hated.”

[11:23]  ⁷ tn Heb “took.”

[11:23]  ⁸ tn Heb “according to all which the Lord said to Moses.” The translation assumes this refers to the promise of the land (see 1:3). Another possibility is that it refers to the Lord’s instructions, in which case the phrase could be translated, “just as the Lord had instructed Moses” (so NLT; cf. also NIV “had directed Moses”).

[11:23]  ⁹ tn Heb “and Joshua gave it for an inheritance to Israel according to their allotted portions by their tribes.”

[11:2]  ¹⁰ tn Heb “and to the kings who [are] from the north in.”

[11:2]  ¹¹ tn Heb “Chinneroth,” a city and plain located in the territory of Naphtali in Galilee (BDB 490 s.v. כִּנֶּרֶת, כִּנֲרוֹת).

[11:2]  sn Kinnereth was a city in Galilee located near the Sea of Galilee (Deut 3:17). The surrounding region also became known by this name (1 Kgs 15:20; cf. Matt 14:34), and eventually even the lake itself (Josh 12:3; cf. Luke 5:1).

[1:14]  ¹² tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.