14:44,45 So we see that unless God is with us then our labours are in vain.

14:9      The people had rebelled against Moses – 14:2 however Joshua saw the truth of the matter. The people were actually rebelling against God.

V.6,7,8,9,30 - Caleb and Joshua trusted in God and were allowed to enter the land. Perhaps "Caleb" (according to Smith's Bible dictionary was probably a foreigner at birth) is symbolic of the Gentiles and "Joshua"  (whose name acording to Smith's means "savior", or "Jesus") of the Jews who were faithful/obedient and will inherit the land or perhaps they represent the two natures/bodies of Jesus who made an inheritance of the land possible.

V.20-23 - though the Israelites over 20 other than Joshua and Caleb were not allowed to enter the land they were also forgiven and therefore one would think some of them may be resurrected to partake in a future glory when all the earth will be filled with the glory of the Lord. On the other hand, we read in Psa 95:11 that they were not allowed to enter that rest in the land of Canaan which it is suggested also refers to the millenial rest of Heb 3:9-11; Heb 4:2-11...perhaps this is suggesting that many of them in the wilderness though forgiven continued to lack faith, blasphemed the power of God Matt 11:30, and never did sufficiently turn to God.

14:18 Moses, in the language he uses, quoting back to God the things that he said to Moses – Exo 34:6-7 – uses the most powerful argument possible to turn away God’s wrath.

14:11    This specific word ‘provoke’ is picked up in Psa 95:8 which, in itself, is a commentary upon the rebellion in the wilderness at this time.

14:22-23 A number of details of this verse are picked up by the Psalmist in his exposition of this event

Psalm 95

:9 Seen my miracles

:8 tempted

:23 surely

Love covereth all sins (v.12) has its greatest application in the sacrifice of the Lord Jesus (John 15:3, Eph 1:7, Heb 1:3, 1Pet 2:24, Rev 1:5).
 
What is said, and how it is said is a theme in this chapter (v.11,13,18,19,20,21,31,32). Cognate verses worth reviewing are: Prov 17:28, Ecc 5:2, Col 4:6, James 3:5-10.

10:27  The concept that keeping the law will prolong life is drawn from Deut 5:16.

 
V.1,5,16,21 - to bring joy to our heavenly Father we have to do our best, following the example of Jesus, to preach the word and help/encourage others on their journey toward the kingdom.

V.9 - all our ways will be revealed at the judgement.

V.12 - "Hatred stirreth up 'strifes' [Heb. "medan" (4090) means "discord, strife"]".  Prov 6:19 in noting the 7th thing God finds as an abomination mentions "he that soweth 'discord' [Heb. "medan" (4090)] among brethren." So hatred is what leads to sowing discord among our brethren.

V.13 - we can pray for wisdom which leads to understanding (James 1:5).

V.25 - we have to build our house on the rock of Christ so we can weather the storms of trial and temptation.

10:3 That the Lord will not suffer the righteous to ‘famish’ is the basis for Jesus’ words – Matt 6:33  and in many other places.

10:3 Here, in speaking of the way in which God cares for Hi children we see Solomon echoing David’s words – Psa 37:25

10:31-32 Note the contrast between the communication of the ‘just’ and ‘froward’. They both use the same tools but the outcome is quite different.

23:1 'Led unto Pilate' catches the idea of a sacrifice being taken to the place of offering. This can be seen in other events during this last 24 hours of Jesus' life

:12 - "Pilate and Herod were made friends".
Acts 4:27 tells us: "For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together..."
According to Josephus, "The cause of the enmity between Herod and Pilate seems to have been this, that Pilate had intermeddled with the Tetrarch's jurisdiction, and had slain some of his Galilean subjects, and, as he was willing to correct that error, he sent Christ to Herod at this time." (antiquities,pg 548-footnote)

:34 - "Father, forgive them; for they know not what they do"
A common question that rises about Luke 23:34 is who is forgiven for crucifing Jesus?
The Romans were forgiven because they knew him not but, what about the Jewish authorities who set out to kill him?
Jesus clears this up in John 19:11 when he answered Pilate, "he that delivered me unto thee hath the greater sin."
Therefore, the Sanhedrin bear 'the greater sin' because of their actions and will be held responsible.

23:4,14,14,22 , Matt 27:24 , John 19:4,16 If we take these accounts as all being different events we see that Pilate on seven separate occasions pronounced Jesus 'not guilty'

The Jews were not beyond lying to Pilate about Jesus (v.2) (see Luke 20:22-25).
 
When Pilate was presented with Christ for examination he proclaimed that he found no fault in Jesus (v.4,14,15).
In fact, Pilate was willing to release Jesus but was opposed three times by the Jews who demanded Jesus' crucifixion:
1) v.15 opposed in v.18
2) v.20 opposed in v.21
3) v.22 opposed in v. 23
Pilate gave in to the will of the Jews for political expediency (v.24-25).  He knew that he was allowing an innocent man to die (Matt 27:24).  The Jews were willing to take responsibility for His death (Matt 27:25).

V.34 "Father forgive them"  We do not know what untold good we may do if we can bring ourselves to pray for those who despitefully use us, and perhaps even persecute us, as we await the return of our absent King.

23:9  The silence of Jesus before Herod answers to how Jesus was to respond as shown in spirit beforehand in Prov 27:2

The Herods were Edomites from the region of Idumea (the New Testament name for Edom).  Since the time of Esau (the father of Edom), Israelites and Edomites had been at odds.  And so it is not surprising that the Lord Jesus encountered trouble from the Herods.  First, Herod the Great tried to have the infant Jesus murdered (Matt 2:13).  Then his son, Herod Antipas, apparently wanted to murder the adult Jesus (Luke 13:31).  (Perhaps this was an attempt by the Pharisees to have Jesus flee their midst?).  In any event, Jesus had no respect for Herod Antipas, the fox (Luke 13:32).  Remember that it was Herod Antipas who murdered John Baptist (Matt 14:10).  Herod and Jesus did finally meet.  Herod's gladness at meeting Jesus soon turned to scorn (vs.8-11).  But there is irony in the relationship between Jesus and Herod Antipas.  One of the material supporters of Jesus was Joanna, the wife of Chuza, who was Herod's steward (Luke 8:3).  Thus, it would have been Herod ,the murderous fox, who indirectly (and unknowingly) supported Jesus materially.

v 27 were these women genuine followers of his, or were they part of the populace who mourned & wept on such occasions cp Jairus' daughter Luke 8:52 The women who were his followers would appear to have kept their distance cp v 49 while those who were just interested in the drama of the moment "beat their breasts & went away" v 48

23:12The way in which Herod and Pilate were ‘made friends’ through the dealings with Jesus indicates that at this time in the trial Pilate simply viewed Jesus as another criminal. Pilate had no emotional involvement in the proceedings at this time. By the end of the trial he had.

23:12 Isn’t it sad that two political individuals can be reconciled simply through the denigration of a man? Pilate bought Herod’s reconciliation by sending Jesus to him. There was no issue of obtaining justice involved in the action.

23:6 One would imagine that Pilate already knew that Jesus was a Galilean but the comment from the chief priests triggered a thought in his mind as to how to rid himself of what was becoming a real problem for him. He knew that Jesus did not deserve to die and that he had been out manoeuvred by the chief priests so sending Jesus to Herod, he thought, might remove the problem from himself.

23:15  As if to bolster his own position about the innocence of Jesus Pilate now appeals to Herod’s judgement. So in the mouth of two gentile witnesses Jesus is innocent.