Judges 12:8 — Word Study
WLCוַיִּשְׁפֹּ֤ט אַֽחֲרָיו֙ אֶת־ יִשְׂרָאֵ֔ל אִבְצָ֖ן מִבֵּ֥ית לָֽחֶם׃
BSAAfter Jephthahʼachar [following, in the rear] IbzanʼIbtsân [a judge in Israel] ofBêyth Lechem BethlehemBêyth Lechem [house of bread, a place in Zebulun] judgedshâphaṭ▸ [to govern, vindicate, or punish] IsraelYisrâʼêl [the symbolic name of Jacob, referring to his descendants]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁפֹּ֤ט | and he judged | Verb, Qal, sequential imperfect third person masculine singular |
| אַֽחֲרָיו֙ | after him | Suffix |
| אֶת־ | the object marker | Particle |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| אִבְצָ֖ן | Ibzan | Noun proper masculine |
| מִבֵּ֥ית | from Beth- | Preposition, noun proper |
| לָֽחֶם׃ | -lehem | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | After Jephthah, Ibzan of Bethlehem judged Israel. |
| KJV | ¶ And after him Ibzan of Beth-lehem judged Israel. |
| ASV | And after him Ibzan of Beth-lehem judged Israel. |
| YLT | And after him Ibzan of Beth-Lehem judgeth Israel, |
| WEB | After him Ibzan of Bethlehem judged Israel. |
| BBE | And after him, Ibzan of Beth-lehem was judge of Israel. |
Where they part company is on the translation of שָׁפַט — see How Translations Differ.
A single main clause presents the action clearly, emphasizing the succession of judges.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁפַט
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Judges 12:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Judges of Israelgenerated
Judges 12:8 describes the transition of leadership in Israel after Jephthah's time. Ibzan of Bethlehem takes on the role of judge, indicating a continuation of governance in Israel during a time of tribal leadership. This passage highlights the importance of judges in maintaining order and justice among the tribes of Israel, a theme that runs throughout the Book of Judges.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 15:19 | the land of the Kenites, Kenizzites, Kadmonites, |
| 2 | 1 Samuel 16:1 | Now the LORD said to Samuel, “How long are you going to mourn for Saul, since I have rejected him as king over Israel? Fill your horn with oil and go. I am sending you to Jesse of Bethlehem, for I have selected from his sons a king for Myself.” |
| 3 | Micah 5:2 | But you, Bethlehem Ephrathah, who are small among the clans of Judah, out of you will come forth for Me One to be ruler over Israel — One whose origins are of old, from the days of eternity. |
| 4 | Matthew 2:1 | After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east arrived in Jerusalem, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שָׁפַט, vai.yish.Potgenerated
The verb שָׁפַט (shaphat) means to judge or govern, and can also imply vindication or punishment. It is a common term used to describe the role of judges in Israel, reflecting their authority to make decisions and enforce justice.
As a sequential imperfect verb, it indicates an ongoing action in the past, showing that Ibzan was actively judging Israel during his leadership. This word encapsulates the responsibilities and powers of a judge in ancient Israel, where justice was a communal concern.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses judged for שָׁפַט.
Sentence Structuregenerated
The main verb is וַיִּשְׁפֹּ֤ט, and he judged, which governs the sentence. The structure indicates that Ibzan is the subject performing the action of judging, following Jephthah.
The syntax shows a straightforward narrative style typical of Hebrew prose, where the subject and action are clearly presented, emphasizing the continuity of leadership in Israel.
Septuagint Backgroundgenerated
The Septuagint translates שָׁפַט as ἔκρινεν (ekrinēn), meaning 'he judged'. This choice reflects a direct correspondence to the Hebrew meaning, emphasizing the judicial role of Ibzan.
This translation aligns closely with the Hebrew, indicating that the function of judging was understood similarly in both languages.
In plain words — the whole versegenerated
Judges 12:8 tells us that after Jephthah, Ibzan from Bethlehem became a judge in Israel. This verse highlights the succession of leadership among the judges of Israel during this period.
Frequently Asked Questionsgenerated
Ibzan was a judge in Israel from Bethlehem, known for his leadership after Jephthah.
To judge in Israel involved governing the people, making legal decisions, and maintaining order within the tribes.
Bethlehem, meaning 'house of bread', is significant as it later becomes known as the birthplace of Jesus.
Ibzan's story is part of the cycle of judges in Israel, highlighting the ongoing need for leadership and justice among the tribes.
Reflection Questionsgenerated
- What qualities do you think made a good judge in ancient Israel?
- How does the role of judges in Israel compare to leaders today?
- What can we learn from Ibzan's leadership about community governance?
- Why is it important to remember the leaders of Israel's history?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 12:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd after him Ibzan of Bethlehem judged Israel. There were two Bethlehems, one in the tribe of Zebulun, Joshua 19:15 of which some think this man was; and another in the tribe of Judah, the city of
Read John Gill on Judges 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd after him Ibzan of Bethlehem judged Israel And after him Ibzan of Bethlehem judged Israel. After him Ibzan of Beth-lehem judged Israel.
Read Robert Jamieson on Judges 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf Beth-lehem; either that in Judah, of which ; or that in Zebulun, .
Read Matthew Poole on Judges 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 12:8 And after him Ibzan of Bethlehem judged Israel.Ver. 8. Ibzan of Bethlehem.] Hic dicitur fuisse Boaz, saith Vatablus. This some will have to be Boaz, the husband of Ruth, the Moabitess, and great-grandfather of King David. But this is a conjecture only.
Read John Trapp on Judges 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Ibzan.—Nothing more is known of Ibzan than is detailed in these three verses. The notion that Ibhtsam (ΰαφε) is the same as Boaz (αֹּ֫ ?ςַ ?ζ) has nothing to support it. Of Beth-lehem.—Usually assumed, as by Josephus (Antt. v. 7, § 13), to be Bethlehem in Judah. There are, however, two reasons against the identification: (1) That Bethlehem is even in this book distinguished as Bethlehem Judah (Judges 17:7; Judges 17:9; Rth 1:2; 1 Samuel 17:12), or Bethlehem Ephratah (Micah 5:1); (2) Judah seems at this epoch to have stood entirely aloof from the general life of the nation. There was a Bethlehem in Zebulon (Joshua 19:15), and as the next judge was a Zebulonite (Judges 12:11), and that…
Read Charles John Ellicott on Judges 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. And after him Ibzan] It appears that during the administration of Jephthah, six years - Ibzan, seven years - Elon, ten years - and Abdon, eight years, (in the whole thirty-one years,) the Israelites had peace in all their borders; and we shall find by the following chapter that in this time of rest they corrupted themselves, and were afterwards delivered into the power of the Philistines. 1. WE find that Ibzan had a numerous family, sixty children; and Abdon had forty sons and thirty grandsons; and that they lived splendidly, which is here expressed by their riding on seventy young asses; what we would express by they all kept their carriages; for the riding on fine asses in those…
Read AdamClarke on Judges 12 →CambridgeThe Cambridge Bible for Schools and Colleges8–15. The three last Minor Judges See introduction to ch. 10
Read Cambridge on Judges 12 →Albert Barnes1798–1870Barnes' Notes on the BibleIbzan of Bethlehem - Some have fancied him the same as Boaz Rth 2:1 of Bethlehem-Judah. Others, from the juxtaposition of Elon the Zebulonite Judges 12:11, understand Bethlehem in the tribe of Zebulon Joshua 19:15.
Read Albert Barnes on Judges 12 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
After Jephthah, Ibzan of Bethlehem judged Israel.
After him Ibzan of Bethlehem judged Israel.
After Jephthah, Ibzan of Bethlehem judged Israel.
After him Ibzan of Bethlehem led Israel.
Tyndale line
¶ And after him Ibzan of Beth-lehem judged Israel.
And after him Ibzan of Beth-lehem judged Israel.
And after him Ibzan of Beth-lehem judged Israel.
And after him Ibzan of Beth-lehem judged Israel.
After him Ibzan of Beth-lehem iudged Israel,
Strictly literal
And after him Ibzan of Bethlehem judged Israel.
And after him Ibzan of Beth-Lehem judgeth Israel,
And after him Ibzan of Beth-Lehem judges Israel,
And after him there judged Israel Ibzan of Beth-lechem.
After him, Ibzan of Bethlehem served as a judge over Israel.
From the Latin
After him Abesan of Bethlehem judged Israel:
Simplified
After Jephthah, Ibzan of Bethlehem led Israel as a judge.
And after him, Ibzan of Beth-lehem was judge of Israel.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in this verse, with five out of seven words matched. The differences in word order and articles in the Septuagint do not alter the essential meaning of the text.
וַיִּשְׁפֹּ֤ט אַֽחֲרָיו֙ אֶת־ יִשְׂרָאֵ֔ל אִבְצָ֖ן מִבֵּ֥ית לָֽחֶם׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Judges 12:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep | Suff — SuffixHAcmpc/Sp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
אִבְצָן (Ibtsan) refers to a judge of Israel mentioned in the Book of Judges, specifically in Judges 12:8. The name is derived from a root meaning 'splendid' and is associated with a Bethlehemite judge during the time before Israel's monarchy.
אִבְצָן n.pr.m. judge of Isr.
base
H78 אִבְצָן
78 'Ibtsan ib-tsawn'
from the same as 76; splendid; Ibtsan, an Israelite:--Ibzan.
see HEBREW for 076
אִבְצָן (iv.tsan) — Ibzan.
A Judge living before Israel's Monarchy, first mentioned at Jdg.12.8
§ Ibzan, "their whiteness (literally their tin - as white"
a Bethlehemite judge in time of the judges
N-proper — Noun proper masculineHNpm
ib'-zan (ibhtsan): The 10th judge of Israel. His city is given as Bethlehem (whether of Judah or Zebulun is not stated). He judged Israel 7 years, and when he died he was buried in his native place. The only personal details given about him in the Biblical narrative are that he had 30 sons and a like number of daughters. He sent all of his sons "abroad" for wives and brought husbands from "abroad" for all his daughters. The exact meaning of ha-chuts, "abroad," is mere matter of speculation, but the great social importance of the man and, possibly, alliances among tribes, are suggested in the brief narrative (Jud 12:8-10). Jewish tradition identifies Ibzan with Boaz of Bethlehem-Judah (Talmud, Babha', Bathra', 91a).
Ella Davis Isaacs
Ibzan
Illustrious, the tenth judge of Israel (Judg. 12:8-10). He ruled seven years.
(illustrious), a native of Bethlehem of Zebulun, who judged Israel for seven years after Jephthah. (Judges 12:8,10) (B.C. 1137.)
The tenth "judge of Israel," born in Bethlehem. He held office seven years, and was noted for his large and prosperous family, B. C. 1182, Jud 12:8.
בֵּית לֶ֫חֶם (Beyth Lechem) means 'house of bread' and refers to two locations in ancient Palestine: one in Judah, known as the birthplace of David, and another in Zebulun, northwest of Nazareth. The word is built from the roots for 'house' and 'bread'.
בֵּית לֶ֫חֶם 41 n.pr.loc.
in Judah, 2 hours south of Jerusalem; birth-place of David
in Zeb., 7 m. NW. of Nazareth
base
H1035 בֵּית לֶ֫חֶם . in Judah, 2 hours south of Jerusalem; birth-place of David
. in Zeb., 7 m. NW. of Nazareth
1035 Beyth Lechem bayth leh'-khem
from 1004 and 3899; house of bread; Beth- Lechem, a place in
Palestine:--Beth-lehem.
see HEBREW for 01004
see HEBREW for 03899
בֵּית לֶ֫חֶם (bet le.chem) — Bethlehem.
§ Beth-lehem = "house of bread (food)"
a city in Judah, birthplace of David
בֵּית לֶ֫חֶם (bet le.chem) — Bethlehem.
§ Beth-lehem = "house of bread (food)"
a place in Zebulun
Prep | N-proper — Preposition · noun properHR/Npl
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּית לֶ֫חֶם (Beyth Lechem) means 'house of bread' and refers to two locations in ancient Palestine: one in Judah, known as the birthplace of David, and another in Zebulun, northwest of Nazareth. The word is built from the roots for 'house' and 'bread'.
בֵּית לֶ֫חֶם 41 n.pr.loc.
in Judah, 2 hours south of Jerusalem; birth-place of David
in Zeb., 7 m. NW. of Nazareth
base
H1035 בֵּית לֶ֫חֶם . in Judah, 2 hours south of Jerusalem; birth-place of David
. in Zeb., 7 m. NW. of Nazareth
1035 Beyth Lechem bayth leh'-khem
from 1004 and 3899; house of bread; Beth- Lechem, a place in
Palestine:--Beth-lehem.
see HEBREW for 01004
see HEBREW for 03899
בֵּית לֶ֫חֶם (bet le.chem) — Bethlehem.
§ Beth-lehem = "house of bread (food)"
a city in Judah, birthplace of David
בֵּית לֶ֫חֶם (bet le.chem) — Bethlehem.
§ Beth-lehem = "house of bread (food)"
a place in Zebulun
N-proper — Noun properHNpl