And he said to them: I am this day a hundred and twenty years old, I can no longer go out and come in, especially as the Lord also hath said to me: Thou shalt not pass over this Jordan.

and he saith unto them, 'A son of a hundred and twenty years am I to-day; I am not able any more to go out and to come in, and Jehovah hath said unto me, Thou dost not pass over this Jordan,

Then he said to them, I am now a hundred and twenty years old; I am no longer able to go out and come in: and the Lord has said to me, You are not to go over Jordan.

And he said to them: "Today, I am one hundred and twenty years old. I am no longer able to go out and return, especially since the Lord has also said to me, 'You shall not cross this Jordan.'

Dixitque eis, Centurn et viginti annerum suae hodie, non possum ultra egredi et ingredi: praeterea Jehova dixit ad me, Non transibis Jordanera istum.

And he said unto them, I am an hundred and twenty years old. Although Moses had been often proudly and disdainfully rejected, it could not but be the case, nevertheless, that his departure would both awaken the deepest sorrow, and inspire them with much alarm. By setting before them his age, therefore, he consoles their anxiety, and mitigates their grief; and also, by another reason, he represses their lamentations, i.e., that God had fixed his term of life. He adduces it, then, as an alleviation, because both his death was more than mature, and he was no longer fitted in his extreme old age for enduring fatigue. Here, however, the question arises, why he should say that he was failing, and broken in strength, when we shall see a little further on that he retained his senses in their rigor even until his death? But the reply is obvious, that he would not have been useless in his old age, because his eyes were dim or his members tremulous, but because his age no longer allowed him to perform his usual duties. For he had been marvelously and preternaturally preserved up to that time; but, since he had now arrived at the end of his course, it was necessary that he should suddenly sink, and be deprived of his faculties. "To go out, and come in," is equivalent to performing the functions of life: thus it is said in the Psalm, "Thou has known my going out and coming in." [1] (Psalm 121:8.) And in this sense David is said to have gone out and come in, when he performed the duty intrusted to him by Saul. (1 Samuel 18:5.) In the latter clause, where he refers to his exclusion from the land of Canaan, and his being prevented from entering it, he indirectly rebukes the people, for whose offense God had been wroth with himself and Aaron. Thus by this tacit reproof the Israelites were admonished to bear patiently the penalty of their ingratitude. At the same time., as he shows himself to be submissive to the divine decree, he bids them also acquiesce in it.

Footnotes

1 - C. here quotes from memory: the words of the Psalm are, "The Lord shall preserve thy going out and coming in; and so also in the other quotation, the actual words are, "And David went out whithersoever Saul sent him."

I am an hundred and twenty years old - The 40 years of the wandering had passed since Moses, then 80 years old, "spake unto Pharaoh" (Exodus 7:7; Compare Deuteronomy 34:7).
I can, no more go out and come in - Render I shall not longer be able to go out and come in: i. e., discharge my duties among you. There is no inconsistency with Deuteronomy 34:7. Moses here adverts to his own age as likely to render him in future unequal to the active discharge of his office as leader of the people: the writer of Deuteronomy 34:1-12, one of Moses' contemporaries, remarks of him that up to the close of life "his eye was not dim, nor his natural force abated" Deuteronomy 31:7; i. e. that he was to the last, in the judgment of others, in full possession of faculties and strength.

I am a hundred and twenty years old - The life of Moses, the great prophet of God and lawgiver of the Jews, was exactly the same in length as the time Noah employed in preaching righteousness to the antediluvian world. These one hundred and twenty years were divided into three remarkable periods: forty years he lived in Egypt, in Pharaoh's court, acquiring all the learning and wisdom of the Egyptians; (see Acts 7:20, Acts 7:23); forty years he sojourned in the land of Midian in a state of preparation for his great and important mission; (Acts 7:29, Acts 7:30); and forty years he guided, led, and governed the Israelites under the express direction and authority of God: in all, one hundred and twenty years.

And he said unto them, I [am] an hundred and twenty years old this day; I (a) can no more go out and come in: also the LORD hath said unto me, Thou shalt not go over this Jordan.
(a) I can no longer execute my office.

And he said unto them, I am an hundred and twenty years old this day,.... Whether the meaning is, that that day precisely was his birthday, is a question; it may be the sense is only this, that he was now arrived to such an age; though Jarchi takes it in the first sense, to which are objected his words in Deuteronomy 31:14; yet it seems by Deuteronomy 32:48 that having delivered to the children of Israel the song he was ordered this day to write, on the selfsame day he was bid to go up to Mount Nebo and die: and it is a commonly received tradition with the Jews, that Moses died on the same day of the month he was born; See Gill on Deuteronomy 34:7.
I can no more go out and come in; not that he could no longer go out of his tent and return without great trouble and difficulty, being so decrepit; but that he could not perform his office as their ruler and governor, or go out to battle and return as their general; and this not through any incapacity of body or mind, both being vigorous, sound, and well, as is clear from Deuteronomy 34:7; but because it was the will of God that he should live no longer to exercise such an office, power, and authority:
also the Lord hath said unto me, or "for the Lord has said" (r), and so is a reason of the foregoing; the Targum is,"the Word of the Lord said:"
thou shalt not go over this Jordan: to which he and the people of Israel were nigh, and lay between them and the land of Canaan, over which it was necessary to pass in order to go into it; but Moses must not lead them there, this work was reserved for Joshua, a type of Christ; not Moses and his law, or obedience to it, is what introduces any into the heavenly Canaan only Jesus and his righteousness; see Deuteronomy 3:27.
(r) "praesertim cum et Dominus", V. L. sometimes signifies "for". See Noldius, p. 285. So Ainsworth and Patrick here.

also the Lord hath said--should be "for the Lord hath said" thou shalt not go over this Jordan. While taking a solemn leave of the people, Moses exhorted them not to be intimidated by the menacing opposition of enemies; to take encouragement from the continued presence of their covenanted God; and to rest assured that the same divine power, which had enabled them to discomfit their first assailants on the east of Jordan, would aid them not less effectually in the adventurous enterprise which they were about to undertake, and by which they would obtain possession of "the land which He had sworn unto their fathers to give them."

These last arrangements he commences with the declaration, that he must now bid them farewell, as he is 120 years old (which agrees with Exodus 7:7), and can no more go out and in, i.e., no longer work in the nation and for it (see at Numbers 27:17); and the Lord has forbidden him to cross over the Jordan and enter Canaan (see Numbers 20:24). The first of these reasons is not at variance with the statement in Deuteronomy 34:7, that up to the time of his death his eyes were not dim, nor his strength abated. For this is merely an affirmation, that he retained the ability to see and to work to the last moment of his life, which by no means precludes his noticing the decline of his strength, and feeling the approach of his death.

Go out and come in - Perform the office of a leader or governor, because the time of my death approaches.