But the LORD was wroth with me for your sakes, and would not hear me: and the LORD said unto me, Let it suffice thee; speak no more unto me of this matter.

But Jehovah was wroth with me for your sakes, and hearkened not unto me; and Jehovah said unto me, Let it suffice thee; speak no more unto me of this matter.

And the Lord was angry with me on your account and heard me not, but said to me: It is enough: speak no more to me of this matter.

But Jehovah was wroth with me on your account, and did not hear me; and Jehovah said to me, Let it suffice thee; speak no more unto me of this matter!

'And Jehovah sheweth himself wroth with me, for your sake, and hath not hearkened unto me, and Jehovah saith unto me, Enough for thee; add not to speak unto Me any more about this thing:

But the Lord was angry with me because of you and would not give ear to my prayer; and the Lord said to me, Let it be enough, say no more about this thing.

But the LORD was angry with me for your sakes, and did not listen to me; and the LORD said to me, 'Enough from you; speak no more to me of this matter.

And the Lord became angry with me because of you, and he would not heed me. But he said to me: 'It is enough for you. You shall no longer speak to me at all about this matter.

Iratus autem Jehova contra me propter vos, propterea non exaudivit me, sed dixit mihi, Sufficiat tibi, ne posthac addas verbum ad me super hac re.

But the Lord was wroth with me. Some imagine that God was offended by such a longing as this; but Moses is rather giving the reason why he did not obtain what he sought, viz., because he had been already excluded from it. For, although he by no means enters into debate with God, as if he had been unjustly condemned for the faults of others, still he indirectly reflects upon the people, since it was well that they should be all reminded that the punishment which had been inflicted upon God's distinguished servant was incurred by the guilt of them all. We have elsewhere seen [1] how it was that the penalty of their common transgression was with justice imposed upon Moses. Its mitigation then follows, when God commands him to get up into the top of Mount Abarim, which is here called Pisgah, and elsewhere Nebo, that he might nevertheless enjoy a sight of the promised land. In conclusion, he more clearly explains why he exhorted Joshua, viz., because he was about to go over before the people; and in the last verse he assigns the reason of their delay, and why they remained so long in the valley near Mount Abarim; for it is precisely as if he had said that they were retained by the extension of God's hand, in order that they should not proceed any further until Joshua had been installed as his successor.

Footnotes

1 - See ante, on Deuteronomy 1:37. [38]p. 137.

The Lord was wroth with me for your sakes - Here, as in Deuteronomy 1:37; Deuteronomy 4:21; the sin of the people is stated to be the ground on which Moses' prayer is denied. In Deuteronomy 32:51; and in Numbers 27:14; the transgression of Moses and Aaron themselves is assigned as the cause of their punishment. The reason why one side of the transaction is put forward in this place, and the other elsewhere, is evident. Here Moses is addressing the people, and mentions the punishment of their leaders as a most impressive warning to them, whose principal fault it was. In Deut. 32 and Numbers. 27, God is addressing Moses, and visits on him, as is fitting, not the sin of the people hut his own.

Let it suffice thee - רב לך rab lach, there is an abundance to thee - thou hast had honor enough already, and may well dispense with going over Jordan. He surely has no reason to complain who is taken from earthly felicity to heavenly glory. In this act God showed to Moses both his goodness and severity.

But the Lord was wroth with me for your sakes,.... Not at this time, and for this prayer of his, but on account of he and Aaron not sanctifying him at the waters of Meribah; or of some expressions of unbelief, and unadvised words, which dropped from his lips through their provocation of him; see Numbers 20:12.
and would not hear me; now, and grant the above request, having before declared that he and Aaron should not bring the people of Israel into the land he had given them; and Moses with all his entreaties could not prevail upon him to repeal the sentence:
and the Lord said unto me, let it suffice; that he had seen the conquest of the two kings, and the delivery of their kingdoms into the hands of Israel; and that he had brought the people through the wilderness to the borders of the land of Canaan, and that he should have a distant sight of the land, as after directed:
speak no more unto me of this matter; intimating it would be in vain, and to no purpose, to solicit such a favour, since it would never be granted; it was a determined point, and he would never recede from it.

speak no more unto me of this matter--that is, My decree is unalterable.

But the Lord would not grant his request. "Let it suffice thee' (satis sit tibi, as in Deuteronomy 1:6), substantially equivalent to 2-Corinthians 12:8, "My grace is sufficient for thee" (Schultz). בּ דּבּר, to speak about a thing (as in Deuteronomy 6:7; Deuteronomy 11:19, etc.).