Deuteronomy 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.

Deuteronomy 3:1

Defeat of King Og of Bashan

3:1 Next we set out on ⁸  the route to Bashan, ⁹  but King Og of Bashan and his whole army ¹⁰  came out to meet us in battle at Edrei. ¹¹ 

Deuteronomy 15:11

15:11 There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open ¹²  your hand to your fellow Israelites ¹³  who are needy and poor in your land.

Deuteronomy 15:2

15:2 This is the nature of the cancellation: Every creditor must remit what he has loaned to another person; ¹⁴  he must not force payment from his fellow Israelite, ¹⁵  for it is to be recognized as “the Lord’s cancellation of debts.”

Deuteronomy 12:16-18

12:16 However, you must not eat blood – pour it out on the ground like water. 12:17 You will not be allowed to eat in your villages your tithe of grain, new wine, olive oil, the firstborn of your herd and flock, any votive offerings you have vowed, or your freewill and personal offerings. 12:18 Only in the presence of the Lord your God may you eat these, in the place he ¹⁶  chooses. This applies to you, your son, your daughter, your male and female servants, and the Levites ¹⁷  in your villages. In that place you will rejoice before the Lord your God in all the output of your labor. ¹⁸ 

Psalms 77:2-11

77:2 In my time of trouble I sought ¹⁹  the Lord.

I kept my hand raised in prayer throughout the night. ²⁰ 

I ²¹  refused to be comforted.

77:3 I said, “I will remember God while I groan;

I will think about him while my strength leaves me.” ²²  (Selah)

77:4 You held my eyelids open; ²³ 

I was troubled and could not speak. ²⁴ 

77:5 I thought about the days of old,

about ancient times. ²⁵ 

77:6 I said, “During the night I will remember the song I once sang;

I will think very carefully.”

I tried to make sense of what was happening. ²⁶ 

77:7 I asked, ²⁷  “Will the Lord reject me forever?

Will he never again show me his favor?

77:8 Has his loyal love disappeared forever?

Has his promise ²⁸  failed forever?

77:9 Has God forgotten to be merciful?

Has his anger stifled his compassion?”

77:10 Then I said, “I am sickened by the thought

that the sovereign One ²⁹  might become inactive. ³⁰ 

77:11 I will remember the works of the Lord.

Yes, I will remember the amazing things you did long ago! ³¹ 

Matthew 20:21-22

20:21 He said to her, “What do you want?” She replied, ³²  “Permit ³³  these two sons of mine to sit, one at your ³⁴  right hand and one at your left, in your kingdom.” 20:22 Jesus ³⁵  answered, “You don’t know what you are asking! ³⁶  Are you able to drink the cup I am about to drink?” ³⁷  They said to him, “We are able.” ³⁸ 

Matthew 26:39-44

26:39 Going a little farther, he threw himself down with his face to the ground and prayed, ³⁹  “My Father, if possible, ⁴⁰  let this cup ⁴¹  pass from me! Yet not what I will, but what you will.” 26:40 Then he came to the disciples and found them sleeping. He ⁴²  said to Peter, “So, couldn’t you stay awake with me for one hour? 26:41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 26:42 He went away a second time and prayed, ⁴³  “My Father, if this cup ⁴⁴  cannot be taken away unless I drink it, your will must be done.” 26:43 He came again and found them sleeping; they could not keep their eyes open. ⁴⁵  26:44 So leaving them again, he went away and prayed for the third time, saying the same thing once more.

Hebrews 5:7

5:7 During his earthly life ⁴⁶  Christ ⁴⁷  offered ⁴⁸  both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.

[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.

[3:1]  ⁸ tn Heb “turned and went up.”

[3:1]  ⁹ sn Bashan. This plateau country, famous for its oaks (Isa 2:13) and cattle (Deut 32:14; Amos 4:1), was north of Gilead along the Yarmuk River.

[3:1]  ¹⁰ tn Heb “people.”

[3:1]  ¹¹ sn Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31; also mentioned in Deut 1:4).

[15:11]  ¹² tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “make sure.”

[15:11]  ¹³ tn Heb “your brother.”

[15:2]  ¹⁴ tn Heb “his neighbor,” used idiomatically to refer to another person.

[15:2]  ¹⁵ tn Heb “his neighbor and his brother.” The words “his brother” may be a scribal gloss identifying “his neighbor” (on this idiom, see the preceding note) as a fellow Israelite (cf. v. 3). In this case the conjunction before “his brother” does not introduce a second category, but rather has the force of “that is.”

[12:18]  ¹⁶ tn Heb “the Lord your God.” See note on “he” in 12:5.

[12:18]  ¹⁷ tn See note at Deut 12:12.

[12:18]  ¹⁸ tn Heb “in all the sending forth of your hands.”

[77:2]  ¹⁹ tn Here the psalmist refers back to the very recent past, when he began to pray for divine help.

[77:2]  ²⁰ tn Heb “my hand [at] night was extended and was not growing numb.” The verb נָגַר (nagar), which can mean “flow” in certain contexts, here has the nuance “be extended.” The imperfect form (תָפוּג, tafug, “to be numb”) is used here to describe continuous action in the past.

[77:2]  ²¹ tn Or “my soul.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[77:3]  ²² tn Heb “I will remember God and I will groan, I will reflect and my spirit will grow faint.” The first three verbs are cohortatives, the last a perfect with vav (ו) consecutive. The psalmist’s statement in v. 4 could be understood as concurrent with v. 1, or, more likely, as a quotation of what he had said earlier as he prayed to God (see v. 2). The words “I said” are supplied in the translation at the beginning of the verse to reflect this interpretation (see v. 10).

[77:4]  ²³ tn Heb “you held fast the guards of my eyes.” The “guards of the eyes” apparently refers to his eyelids. The psalmist seems to be saying that God would not bring him relief, which would have allowed him to shut his eyes and get some sleep (see v. 2).

[77:4]  ²⁴ tn The imperfect is used in the second clause to emphasize that this was an ongoing condition in the past.

[77:5]  ²⁵ tn Heb “the years of antiquity.”

[77:6]  ²⁶ tn Heb “I will remember my song in the night, with my heart I will reflect. And my spirit searched.” As in v. 4, the words of v. 6a are understood as what the psalmist said earlier. Consequently the words “I said” are supplied in the translation for clarification (see v. 10). The prefixed verbal form with vav (ו) consecutive at the beginning of the final line is taken as sequential to the perfect “I thought” in v. 6.

[77:7]  ²⁷ tn As in vv. 4 and 6a, the words of vv. 7-9 are understood as a quotation of what the psalmist said earlier. Therefore the words “I asked” are supplied in the translation for clarification.

[77:8]  ²⁸ tn Heb “word,” which may refer here to God’s word of promise (note the reference to “loyal love” in the preceding line).

[77:10]  ²⁹ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

[77:10]  ³⁰ tc Heb “And I said, ‘This is my wounding, the changing of the right hand of the Most High.’” The form חַלּוֹתִי (khallotiy) appears to be a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלַל (khalal, “to pierce; to wound”). The present translation assumes an emendation to חֲלוֹתִי (khalotiy), a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלָה (khalah, “be sick, weak”). The form שְׁנוֹת (shÿnot) is understood as a Qal infinitive construct from שָׁנָה (shanah, “to change”) rather than a plural noun form, “years” (see v. 5). “Right hand” here symbolizes by metonymy God’s power and activity. The psalmist observes that his real problem is theological in nature. His experience suggests that the sovereign Lord has abandoned him and become inactive. However, this goes against the grain of his most cherished beliefs.

[77:11]  ³¹ tn Heb “yes, I will remember from old your wonders.”

[20:21]  ³² tn Grk “said to him.”

[20:21]  ³³ tn Grk “Say that.”

[20:21]  ³⁴ tc A majority of witnesses read σου (sou, “your”) here, perhaps for clarification. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. Either way, the translation adds it due to the requirements of English style. NA²⁷ includes σου here.

[20:22]  ³⁵ tn Grk “And answering, Jesus said.” This is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[20:22]  ³⁶ tn The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.

[20:22]  ³⁷ tc Most mss (C W 33 Ï, as well as some versional and patristic authorities) in addition have “or to be baptized with the baptism with which I am baptized?” But this is surely due to a recollection of the fuller version of this dominical saying found in Mark 10:38. The same mss also have the Lord’s response, “and you will be baptized with the baptism with which I am baptized” in v. 23, again due to the parallel in Mark 10:39. The shorter reading, in both v. 22 and v. 23, is to be preferred both because it better explains the rise of the other reading and is found in superior witnesses (א B D L Z Θ 085 Ë^1,13 pc lat, as well as other versional and patristic authorities).

[20:22]  ³⁸ sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.

[26:39]  ³⁹ tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[26:39]  ⁴⁰ tn Grk “if it is possible.”

[26:39]  ⁴¹ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[26:40]  ⁴² tn Here καί (kai) has not been translated.

[26:42]  ⁴³ tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[26:42]  ⁴⁴ tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.

[26:43]  ⁴⁵ tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).

[5:7]  ⁴⁶ tn Grk “in the days of his flesh.”

[5:7]  ⁴⁷ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ⁴⁸ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.