Deuteronomy 3:26-27

3:26 But the Lord was angry at me because of you and would not listen to me. Instead, he ¹  said to me, “Enough of that! ²  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, ³  for you will not be allowed to cross the Jordan.

Deuteronomy 4:21-22

4:21 But the Lord became angry with me because of you and vowed that I would never cross the Jordan nor enter the good land that he ⁴  is about to give you. ⁵  4:22 So I must die here in this land; I will not cross the Jordan. But you are going over and will possess that ⁶  good land.

Deuteronomy 32:48-52

Instructions about Moses’ Death

32:48 Then the Lord said to Moses that same day, 32:49 “Go up to this Abarim ⁷  hill country, to Mount Nebo (which is in the land of Moab opposite Jericho ⁸ ) and look at the land of Canaan that I am giving to the Israelites as a possession. 32:50 You will die ⁹  on the mountain that you ascend and join your deceased ancestors, ¹⁰  just as Aaron your brother died on Mount Hor ¹¹  and joined his deceased ancestors, 32:51 for both of you ¹²  rebelled against me among the Israelites at the waters of Meribah Kadesh in the desert of Zin when you did not show me proper respect ¹³  among the Israelites. 32:52 You will see the land before you, but you will not enter the land that I am giving to the Israelites.”

Numbers 20:12

The Lord’s Judgment

20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough ¹⁴  to show me as holy ¹⁵  before ¹⁶  the Israelites, therefore you will not bring this community into the land I have given them.” ¹⁷ 

Numbers 27:13-14

27:13 When you have seen it, you will be gathered ¹⁸  to your ancestors, ¹⁹  as Aaron your brother was gathered to his ancestors. ²⁰  27:14 For ²¹  in the wilderness of Zin when the community rebelled against me, you ²²  rebelled against my command ²³  to show me as holy ²⁴  before their eyes over the water – the water of Meribah in Kadesh in the wilderness of Zin.”

Acts 20:25

20:25 “And now ²⁵  I know that none ²⁶  of you among whom I went around proclaiming the kingdom ²⁷  will see me ²⁸  again.

Acts 20:2

20:2 After he had gone through those regions ²⁹  and spoken many words of encouragement ³⁰  to the believers there, ³¹  he came to Greece, ³² 

Acts 1:13-14

1:13 When ³³  they had entered Jerusalem, ³⁴  they went to the upstairs room where they were staying. Peter ³⁵  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ³⁶  1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ³⁷ 

[3:26]  ¹ tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.

[3:26]  ² tn Heb “much to you” (an idiom).

[3:27]  ³ 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.

[4:21]  ⁴ tn Heb “the Lord your God.” See note on “he” in 4:3.

[4:21]  ⁵ tn The Hebrew text includes “(as) an inheritance,” or “(as) a possession.”

[4:22]  ⁶ tn Heb “this.” The translation uses “that” to avoid confusion; earlier in the verse Moses refers to Transjordan as “this land.”

[32:49]  ⁷ sn Abarim. This refers to the high plateau region of the Transjordan, the highest elevation of which is Mount Pisgah (or Nebo; cf. Deut 34:1). See also the note on the name “Pisgah” in Deut 3:17.

[32:49]  ⁸ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[32:50]  ⁹ tn In the Hebrew text the forms translated “you will die…and join” are imperatives, but the actions in view cannot really be commanded. The imperative is used here in a rhetorical, emphatic manner to indicate the certainty of Moses’ death on the mountain. On the rhetorical use of the imperative see IBHS 572 §34.4c.

[32:50]  ¹⁰ tn Heb “be gathered to your people.” The same phrase occurs again later in this verse.

[32:50]  ¹¹ sn Mount Hor. See note on the name “Moserah” in Deut 10:6.

[32:51]  ¹² tn The use of the plural (“you”) in the Hebrew text suggests that Moses and Aaron are both in view here, since both had rebelled at some time or other, if not at Meribah Kadesh then elsewhere (cf. Num 20:24; 27:14).

[32:51]  ¹³ tn Heb “did not esteem me holy.” Cf. NIV “did not uphold my holiness”; NLT “failed to demonstrate my holiness.”

[20:12]  ¹⁴ tn Or “to sanctify me.”

[20:12]  ¹⁵ sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[20:12]  ¹⁶ tn Heb “in the eyes of.”

[20:12]  ¹⁷ tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.

[27:13]  ¹⁸ tn The first verb is a perfect tense with a vav (ו) consecutive, and the second verb is also. In such parallel clauses, the first may be subordinated, here as a temporal clause.

[27:13]  ¹⁹ tn Heb “people.”

[27:13]  ²⁰ tn Heb “was gathered.” The phrase “to his ancestors” is elided in the Hebrew text, but is an implied repetition from the beginning of the verse, and has been supplied in the translation for stylistic reasons.

[27:14]  ²¹ tn The preposition on the relative pronoun has the force of “because of the fact that.”

[27:14]  ²² tn The verb is the second masculine plural form.

[27:14]  ²³ tn Heb “mouth.”

[27:14]  ²⁴ sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[20:25]  ²⁵ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ²⁶ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ²⁷ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ²⁸ tn Grk “will see my face” (an idiom for seeing someone in person).

[20:2]  ²⁹ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ³⁰ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ³¹ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ³² tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[1:13]  ³³ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:13]  ³⁴ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ³⁵ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ³⁶ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ³⁷ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.