Ulangan 3:23-27

Denial to Moses of the Promised Land

3:23 Moreover, at that time I pleaded with the Lord, 3:24 “O, Lord God, ¹  you have begun to show me ²  your greatness and strength. ³  (What god in heaven or earth can rival your works and mighty deeds?) 3:25 Let me please cross over to see the good land on the other side of the Jordan River – this good hill country and the Lebanon!” ⁴  3:26 But the Lord was angry at me because of you and would not listen to me. Instead, he ⁵  said to me, “Enough of that! ⁶  Do not speak to me anymore about this matter. 3:27 Go up to the top of Pisgah and take a good look to the west, north, south, and east, ⁷  for you will not be allowed to cross the Jordan.

Ulangan 9:19

9:19 For I was terrified at the Lord’s intense anger ⁸  that threatened to destroy you. But he ⁹  listened to me this time as well.

Keluaran 32:14

32:14 Then the Lord relented over the evil that he had said he would do to his people.

Keluaran 32:33-34

32:33 The Lord said to Moses, “Whoever has sinned against me – that person I will wipe out of my book. 32:34 So now go, lead the people to the place I have spoken to you about. See, ¹⁰  my angel will go before you. But on the day that I punish, I will indeed punish them for their sin.” ¹¹ 

Keluaran 33:17

33:17 The Lord said to Moses, “I will do this thing also that you have requested, for you have found favor in my sight, and I know ¹²  you by name.”

Matius 27:42

27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ¹³  now from the cross, we will believe in him!

[3:24]  ¹ tn Heb “Lord Lord.” The phrase אֲדֹנָי יְהוִה (’adonay yÿhvih) is customarily rendered by Jewish tradition as “Lord God.” Cf. NIV, TEV, NLT “Sovereign Lord.”

[3:24]  ² tn Heb “your servant.” The pronoun is used in the translation to clarify that Moses is speaking of himself, since in contemporary English one does not usually refer to oneself in third person.

[3:24]  ³ tn Heb “your strong hand” (so NIV), a symbol of God’s activity.

[3:25]  ⁴ tn The article is retained in the translation (“the Lebanon,” cf. also NAB, NRSV) to indicate that a region (rather than the modern country of Lebanon) is referred to here. Other recent English versions accomplish this by supplying “mountains” after “Lebanon” (TEV, CEV, NLT).

[3:26]  ⁵ tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.

[3:26]  ⁶ tn Heb “much to you” (an idiom).

[3:27]  ⁷ tn Heb “lift your eyes to the west, north, south, and east and see with your eyes.” The translation omits the repetition of “your eyes” for stylistic reasons.

[9:19]  ⁸ tn Heb “the anger and the wrath.” Although many English versions translate as two terms, this construction is a hendiadys which serves to intensify the emotion (cf. NAB, TEV “fierce anger”).

[9:19]  ⁹ tn Heb “the Lord.” See note on “he” in 9:3.

[32:34]  ¹⁰ tn Heb “behold, look.” Moses should take this fact into consideration.

[32:34]  ¹¹ sn The Law said that God would not clear the guilty. But here the punishment is postponed to some future date when he would revisit this matter. Others have taken the line to mean that whenever a reckoning was considered necessary, then this sin would be included (see B. Jacob, Exodus, 957). The repetition of the verb traditionally rendered “visit” in both clauses puts emphasis on the certainty – so “indeed.”

[33:17]  ¹² tn The verb in this place is a preterite with the vav (ו) consecutive, judging from the pointing. It then follows in sequence the verb “you have found favor,” meaning you stand in that favor, and so it means “I have known you” and still do (equal to the present perfect). The emphasis, however, is on the results of the action, and so “I know you.”

[27:42]  ¹³ tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.