Deuteronomy 3:25

Deu 3:25 I pray thee, let me go over, and see the good land that [is] beyond Jordan, that goodly mountain, and Lebanon.

Ver. 25. The good land.] The "glory of all lands." {Eze 20:6}

Goodly mountain.] Moriah likely, whereon the temple afterwards stood.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Deu 3:25. Let me go over — For he supposed God’s threatening might be conditional and reversible, as many others were. That goodly mountain — Which the Jews not improbably understood of that mountain on which the temple was to be built. This he seems to call that mountain, emphatically and eminently, that which was much in Moses’s thoughts, though not in his eye.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

He meaneth Zion, where the Temple should be built, and God honored.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon--The natural and very earnest wish of Moses to be allowed to cross the Jordan was founded on the idea that the divine threatening might be conditional and revertible. "That goodly mountain" is supposed by Jewish writers to have pointed to the hill on which the temple was to be built (Deu 12:5; Exo 15:2). But biblical scholars now, generally, render the words--"that goodly mountain, even Lebanon," and consider it to be mentioned as typifying the beauty of Palestine, of which hills and mountains were so prominent a feature.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

25. the good land] Deu_1:35.

that goodly mountain] To this day in Syria a whole range is called in the sing. mountain; and in fact from Nebo and the Ghôr below it all W. Palestine appears one compact mountain-mass.

and Lebanon] In clear weather Ḥermon, the summit of what is now particularised as Anti-Lebanon, is distinct from above Jericho and the opposite hills, as one looks up the Ghôr.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Num 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

That goodly mountain - i. e., that mountainous district. The fiat districts of the East are generally scorched, destitute of water, and therefore sterile: the hilly ones, on the contrary, are of more tempered climate, and fertilized by the streams from the high grounds. Compare Deu 11:11.

The whole of this prayer of Moses is very characteristic. The longing to witness further manifestations of God’s goodness and glory, and the reluctance to leave unfinished an undertaking which he had been permitted to commence, are striking traits in his character: compare Exo 32:32 ff; Exo 33:12, Exo 33:18 ff; Num 14:12 ff.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I will. Moses flattered himself that God’s refusal to let him cross the Jordan, was only conditional; and therefore he begs, with all humility, for leave to enter Chanaan, at the head of the people. But, though God had pardoned his fault, he would not deprive Josue of the honour, which to fulfil the mystery, was reserved for him, Numbers xx. 12., and xxvi. 64. (Calmet) --- Moses might very lawfully desire to behold a place, consecrated by the abode of the Patriarchs, and to be honoured still more by the presence of the Messias, a happiness for which he had been labouring now forty years. (Du Hamel) --- And Libanus. Whether this and be an explanation of what mountain he meant, (Tirinus) is a matter of doubt. He unquestionably desired to see, and to put his people in possession of, all the country designed for their inheritance, in which various fruitful mountains appeared. That of Bethel was very high, and most delightful where Abraham and Jacob had dwelt. Moria and Sion, the future seat of the temple, might also attract his notice, and the mountains of Judea, as well as all the other lofty hills, which diversify the country for Idumea to Libanus. (Haydock) --- Egypt was a flat country. New and grander prospects now open to his view. Libanus is styled Antilibanus by the Septuatint, and by profane authors, as it lies, in effect, to the land of the Hebrews. Behind it Cœlostria extends, as far as Libanus. This mountain comprises four different hills, rising one above another, and taking in a circuit of 300 miles. The first of these hills, Antilibanus, is remarkable for its fertility in corn; the second has abundance of fine springs: but the third resembles an earthly paradise, being constantly adorned with fruits and flowers. Cedars grow chiefly upon the fourth, amidst the snows which lie there perpetually, notwithstanding the burning heats of the adjacent countries. Lebanon signifies both "whiteness and incense," for which it is very renowned. (Calmet) --- De la Roque thinks that it is higher than the Alps or Pyrenees. It stands in the form of a horse-shoe, extending from above Smyrna to Sidon, and thence towards Damascus, (Buffon) unless this be a part of Antilibanus, which runs north, from Damascus, in a parallel direction to Libanus, and includes the hollow Syria. (Haydock) --- Serarius makes these two mountains run eastward, almost from the Mediterranean sea, as Strabo (xvi.) and Ptolemy seem also to do. (Bonfrere)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

For he supposed God’s threatening might be conditional and reversible, as many others were.

That goodly mountain, or, that blessed mountain, which the Jews not improbably understand of that mountain on which the temple was to be built. For as Moses desired and determined to prepare an habitation for God, Exo 15:2, and knew very well that God would choose a certain place for his habitation, and to put his name there, Deu 12:5; so he also knew that it was the manner both of the true worshippers of God and of idolaters to worship their God in high places, and particularly that Abraham did worship God in the mount of Moriah, Gen 22:2, and therefore did either reasonably conjecture that God would choose some certain mountain for the place of his habitation, or possibly understood by revelation that in that very mount of Moriah, where Abraham performed that eminent and glorious act of worship, there also the children of Abraham should have their place of constant and settled worship. This he seems to call that mountain, emphatically and eminently, that which was much in Moses’s thoughts, though not in his eye, and the blessed (as the Hebrew tob oft signifies) or the goodly mountain. Or, the mountain may be here put for the mountainous countries, as that word is oft used, as Gen 36:9; Num 13:29; 23:7; Deu 1:7; Jos 10:6; 11:16,21, &c. And it is known that a great part of the glory and beauty and profit of this country lay in its hills or mountains. See Deu 11:11; 33:15. And

that goodly mountain may by an enallage of the number be put for those goodly mountains in Canaan, which were many. Thus also he proceeds gradually in this desire and description, and prays that he may see in general the good land that is beyond Jordan, and then particularly the goodly mountains of it, and especially that famous mount of Lebanon, which was so celebrated for its tall and large cedars, and other trees and excellent plants. See Psa 29:5; 104:16; Isa 2:13; 14:8.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

THE APPOINTMENT OF JOSHUA AS THE SUCCESSOR OF MOSES, Deu_3:21-29. In Num_27:12-23, the death of Moses is foretold, and the appointment and consecration of Joshua related. Moses here reminds the people of this, and tells them that, notwithstanding his prayer that he might go over and see the goodly land, his request is not granted. This prayer of Moses is not mentioned in Numbers. It undoubtedly preceded the request for the appointment of a leader for the congregation.

25. That goodly mountain — Not one particular portion of the Promised Land is referred to, but the whole as a hilly region. As Moses stood on the plains of Moab the land across the Jordan would be to his vision mountainous throughout.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

That goodly mountain; not any mountain specially, but the whole mountain elevation of Canaan, culminating in the distant Lebanon, as it appeared to the eye of Moses from the lower level of the "Arabah. This was "goodly," especially in contrast with the arid and sunburnt desert through which the Israelites had passed; the hills gave promise of streams that should cool the air and refresh and fertilize the land. (see Deu_8:7, etc.) Moses longed to go over if but to see this land, and to plant his foot on it; but his request was not granted.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Let me go over - For he supposed God's threatening might be conditional and reversible, as many others were. That goodly mountain -Which the Jews not improbably understood of that mountain on which the temple was to be built. This he seems to call that mountain, emphatically and eminently, that which was much in Moses's thoughts, though not in his eye.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

אעברה נא LET ME PASS OVER, I PRAY THEE — The term נא is a term of request (it does not here signify "now").

ההר הטוב הזה THAT GOODLY MOUNTAIN, i.e. Jerusalem (that was situated on hills) (Sifrei Bamidbar 134:5).

והלבנן AND LEBANON — this is a term for the Temple (Siphre).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.