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PARALLEL HISTORY BIBLE - Numbers 27:14
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LXX- Greek Septuagint - Numbers 27:14 διοτι 1360 παρεβητε το 3588 ρημα 4487 μου 3450 εν 1722 1520 τη 3588 ερημω 2048 σιν εν 1722 1520 τω 3588 αντιπιπτειν την 3588 συναγωγην 4864 αγιασαι 37 5659 με 3165 ουχ 3756 ηγιασατε με 3165 επι 1909 τω 3588 υδατι 5204 εναντι 1725 αυτων 846 τουτο 5124 εστιν 2076 5748 υδωρ 5204 αντιλογιας 485 καδης εν 1722 1520 τη 3588 ερημω 2048 σιν
Douay Rheims Bible Because you offended me in the desert of Sin in the contradiction of the multitude, neither would you sanctify me before them at the waters. These are the waters of contradiction in Cades of the desert of Sin.
King James Bible - Numbers 27:14 For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that is the water of Meribah in Kadesh in the wilderness of Zin.
World English Bible because you rebelled against my word in the wilderness of Zin, in the strife of the congregation, to sanctify me at the waters before their eyes." (These are the waters of Meribah of Kadesh in the wilderness of Zin.)
World Wide Bible Resources
Numbers 27:14
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 vi.iii.ii.ii Pg 5.2
Anf-01 viii.iv.cxxvi Pg 10
Deut. xxxi. 2 f.
Anf-01 v.xviii.ii Pg 6
Num. xxvii. 16, 17.
Anf-01 v.xvi.viii Pg 3
Num. xxvii. 17.
Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv. nor yet did he observe the Sabbath. For he had “accepted”1163 1163
Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv. nor yet did he observe the Sabbath. For he had “accepted”1163 1163
Anf-02 vi.iii.ii.ii Pg 5.2
Anf-03 v.iv.v.xlv Pg 21
The interpretation of Tertullian, however, has the all-important merit (which Bacon and Hooker recognize as cardinal) of flowing from the Scripture without squeezing. (1.) Our Lord sent the message to John as a personal and tender assurance to him. (2.) The story illustrates the decrease of which the Baptist had spoken prophetically (John iii. 30.); and (3.) it sustains the great principle that Christ alone is without sin, this being the one fault recorded of the Baptist, otherwise a singular instance of sinlessness. The B. Virgin’s fault (gently reproved by the Lord, John ii. 4.), seems in like manner introduced on this principle of exhibiting the only sinless One, in His Divine perfections as without spot. So even Joseph and Moses (Psalm cvi. 33., and Gen. xlvii. 20.) are shewn “to be but men.” The policy of Joseph has indeed been extravagantly censured.
Anf-01 viii.iv.cxxvi Pg 10
Deut. xxxi. 2 f.
Anf-01 v.xviii.ii Pg 6
Num. xxvii. 16, 17.
Anf-01 v.xvi.viii Pg 3
Num. xxvii. 17.
Anf-03 v.iv.v.xlv Pg 21
The interpretation of Tertullian, however, has the all-important merit (which Bacon and Hooker recognize as cardinal) of flowing from the Scripture without squeezing. (1.) Our Lord sent the message to John as a personal and tender assurance to him. (2.) The story illustrates the decrease of which the Baptist had spoken prophetically (John iii. 30.); and (3.) it sustains the great principle that Christ alone is without sin, this being the one fault recorded of the Baptist, otherwise a singular instance of sinlessness. The B. Virgin’s fault (gently reproved by the Lord, John ii. 4.), seems in like manner introduced on this principle of exhibiting the only sinless One, in His Divine perfections as without spot. So even Joseph and Moses (Psalm cvi. 33., and Gen. xlvii. 20.) are shewn “to be but men.” The policy of Joseph has indeed been extravagantly censured.
Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv. nor yet did he observe the Sabbath. For he had “accepted”1163 1163
Anf-03 v.iv.v.xlv Pg 21
The interpretation of Tertullian, however, has the all-important merit (which Bacon and Hooker recognize as cardinal) of flowing from the Scripture without squeezing. (1.) Our Lord sent the message to John as a personal and tender assurance to him. (2.) The story illustrates the decrease of which the Baptist had spoken prophetically (John iii. 30.); and (3.) it sustains the great principle that Christ alone is without sin, this being the one fault recorded of the Baptist, otherwise a singular instance of sinlessness. The B. Virgin’s fault (gently reproved by the Lord, John ii. 4.), seems in like manner introduced on this principle of exhibiting the only sinless One, in His Divine perfections as without spot. So even Joseph and Moses (Psalm cvi. 33., and Gen. xlvii. 20.) are shewn “to be but men.” The policy of Joseph has indeed been extravagantly censured.
Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv. nor yet did he observe the Sabbath. For he had “accepted”1163 1163
Anf-03 v.iv.v.xlv Pg 21
The interpretation of Tertullian, however, has the all-important merit (which Bacon and Hooker recognize as cardinal) of flowing from the Scripture without squeezing. (1.) Our Lord sent the message to John as a personal and tender assurance to him. (2.) The story illustrates the decrease of which the Baptist had spoken prophetically (John iii. 30.); and (3.) it sustains the great principle that Christ alone is without sin, this being the one fault recorded of the Baptist, otherwise a singular instance of sinlessness. The B. Virgin’s fault (gently reproved by the Lord, John ii. 4.), seems in like manner introduced on this principle of exhibiting the only sinless One, in His Divine perfections as without spot. So even Joseph and Moses (Psalm cvi. 33., and Gen. xlvii. 20.) are shewn “to be but men.” The policy of Joseph has indeed been extravagantly censured.
Treasury of Scriptural Knowledge, Chapter 27VERSE (14) - Nu 20:8-13 De 1:37; 32:51,52 Ps 106:32,33
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