Deuteronomy 2:32

Hebrew (Westminster Leningrad Codex)

English Translation

Then Sihon came out against us, he and all his people, to battle at Jahaz.

World English Bible · Public Domain

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Word by word

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יָֽהְצָה

Yahats

H3096

“Jahaz · toward”

Noun, Proper + Suffix, Demonstrative

Appears 9× in the Hebrew Bible
First appears at Numbers 21:23

Full BDB Definition

Origin: from an unused root meaning to stamp

TWOT: None

Jahaz or Jahazah or Jahzah = "trodden down" - a place in Reuben east of the Dead Sea where Israel defeated Sihon king of the Amorites; site uncertain

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

8: words
8: distinct lemmas
Pentateuch: section

Notable vocabulary

The rarest word here is יָֽהְצָה Jahaz H3096 — appearing just 9 times in the whole Hebrew Bible.

Shared distinctive vocabulary

יָֽהְצָה Jahaz H3096 occurs in 9 verses of the Hebrew Bible. Also found in:

Grammatical profile

2 verbs
5 nouns
1 pronoun

Verb forms

וַיֵּצֵא֩ Qal · Sequential Imperfect
לִקְרָאתֵ֜נוּ Qal · Infinitive Construct

Hebrew & Septuagint length

In English translation the verse runs 15 words from the Hebrew and 20 from the Septuagint (LXX English) — closely comparable.

A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.

Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.

Cross-references

Topical passages linked to Deuteronomy 2:32 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

Numbers 21:23–30 Sihon would not allow Israel to pass through his border: but Sihon gathered all his people together, and went out against Israel into the wilderness, and came to Jahaz; and he fought against Israel.
Judges 11:20–23 But Sihon didn't trust Israel to pass through his border; but Sihon gathered all his people together, and encamped in Jahaz, and fought against Israel.
Nehemiah 9:22 Moreover you gave them kingdoms and peoples, which you did allot after their portions: so they possessed the land of Sihon, even the land of the king of Heshbon, and the land of Og king of Bashan.
Psalms 120:7 I am for peace, But when I speak, they are for war.
Psalms 135:11 Sihon king of the Amorites, Og king of Bashan, And all the kingdoms of Canaan,
Psalms 136:19 Sihon king of the Amorites; For his loving kindness endures forever;

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Hebrew and Greek witnesses Masoretic Hebrew ↔ Greek Septuagint

The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.

These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.

Hebrew Deuteronomy 2:32 Masoretic · Westminster Leningrad Codex

וַיֵּצֵא֩ סִיחֹ֨ן לִקְרָאתֵ֜נוּ ה֧וּא וְכָל עַמּ֛וֹ לַמִּלְחָמָ֖ה יָֽהְצָה

Then Sihon came out against us, he and all his people, to battle at Jahaz.

World English Bible · Public Domain

Greek LXX Deuteronomy 2:32 Septuagint · lemma form

καί ἐκἔρχομαι σηων βασιλεύς εσεβων εἰς συνάντησις ἐγώ αὐτός καί πᾶς ὁ λαός αὐτός εἰς πόλεμος ιασσα

And Seon the king of Esebon came forth to meet us, he and all his people to war at Jassa.

LXX2012 (modern English Septuagint) · Public Domain

Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →

Targum (Aramaic paraphrase)

The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.

Targum Onkelos Torah (Genesis–Deuteronomy)

וּנְפַק סִיחֹן לְקַדָמוּתָנָא הוּא וְכָל עַמֵהּ לַאֲגָחָא קְרָבָא לְיָהַץ

(no public-domain English translation for this verse)

Targum Onkelos — Aramaic: “Onkelos Genesis” (public domain); “Onkelos Exodus” (public domain); “Onkelos Leviticus” (public domain); “Onkelos Numbers” (public domain); “Onkelos Deuteronomy” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “J.W. Etheridge. The Targums of Onkelos and Jonathan Ben Uzziel on the Pentateuch. London: Longmans, Green, 1862” (public domain). Text via Sefaria.
Targum Pseudo-Jonathan Torah (Genesis–Deuteronomy)

וּנְפַק סִיחוֹן לִקְדָמוּתָנָא הוּא וְכָל עַמֵּיהּ לְאַגָחָא קְרָבָא לְיָהַץ

And Sihon came out to meet us, he and all his people, to do battle at Jehaz.

Targum Pseudo-Jonathan — Aramaic: “Targum Jonathan on Genesis” (public domain); “Targum Jonathan on Exodus” (public domain); “Targum Jonathan on Leviticus” (public domain); “Targum Jonathan on Numbers” (public domain); “Targum Jonathan on Deuteronomy” (public domain). English: “The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862” (public domain). Text via Sefaria.

Commentary

Notes on Deuteronomy 2:32 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

32. unto battle at Jahaz] E, Num_21:23; went out to meet I. towards the wilderness, came to Yahaṣ and fought Israel. See on Ḳedemoth, Deu_2:26. The Moabite stone (Deu_2:18-21) implies that Yahaṣ was near Dîbôn; Jer_48:21 places it on the Mishôr or Moab plateau (see Deu_3:10); and Isa_15:4 some distance S. of Ḥeshbon. In Eusebius’ day it was pointed out between Madaba1[112] and Dibon (On. Sacr. Ιασσα). Musil (Moab, 107, 122) suggests Umm-el-Walîd, ruins on a strong site S.E. of Mâdabâ on the right bank of the W. el-Heri, undoubtedly a suitable place for Sîḥôn to meet Israel. But there are other ruined sites equally suitable on the probable line of Israel’s march and on the E. of the plateau.

[112] The various forms of this name are:—Heb. Mêdebâ; Moabite Mehçdebâ; Arab. Mâdabâ; Greek Μαἱδαβα, Μεδαβα, Μηδαβα!; Lat. Medaba.

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.

John Gill's Exposition

Then Sihon came out against us,.... Perceiving they were upon their march towards his land or into it, he gathered all his people and went out of Heshbon their capital city, where he resided:

he and all his people, to fight at Jahaz; a city which he had taken from the king of Moab, and which in later times, after the captivity of the ten tribes, came into their hands again, Isa 15:4; see Gill on Num 21:21.

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

Whedon's Commentary on the Bible

Daniel D. Whedon

32. Jahaz — In Jos_13:18, Jahaza is in the allotment of Reuben. In

1Ch_6:78, it is called Jahzah.

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

The Pulpit Commentary

Jahaz (Num_21:23) (hy, downtrodden), elsewhere Jahazah (hxhy), a city of Moab, afterwards assigned to the tribe of Reuben, and allotted to the priests (Jos_13:18 Jos_21:36; 1Ch_6:63; Isa_15:4; Jer_48:34)

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

unfoldingWord translationNotes

Door43 World Missions Community

General Information:

Moses continues reminding the people of Israel about what happened in the past.

Sihon

This is the name of a man. See how you translated this in Deuteronomy 1:4. (See: How to Translate Names)

Jahaz

This is the name of a city in Moab (See: How to Translate Names)

translationWords

people group

Yahweh

God

die

son

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Rashi

Rabbi Shlomo Yitzchaki (Rashi)

ויצא סיחן AND SIHON WENT FORTH — He did not send for Og to help him: this serves to teach you that they did not require one another's help, so mighty was each of them.

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.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Deuteronomy, in the Pentateuch, opens this verse with 8 words (8 distinct Hebrew lemmas). Its most distinctive word is Yahats (“Jahaz”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

What does “Jahaz” (Yahats) contribute to the verse as a whole?
Numbers 21:23 shares the word «Jahaz» with this verse. How do the two illuminate each other?
These translations render this verse differently. What is at stake in choosing one wording over another?
The verb «וַיֵּצֵא֩» is Qal Sequential Imperfect. How does its form color the action?
Reading how The Cambridge Bible for Schools and Colleges and John Gill's Exposition read this verse, where do the two commentators agree and where do they part?

Things to notice

These translations choose different wording for 2 words in this verse.
8 distinct Hebrew lemmas span 8 words in this verse.