1 After the time of Abimelech a man of Issachar, Tola son of Puah, the son of Dodo, rose to save Israel. He lived in Shamir, in the hill country of Ephraim. 2 He led Israel twenty-three years; then he died, and was buried in Shamir.
Tola and Jair
Judges 10:1-5One Volume
by Gary M. Burge
by Gary M. Burge
After the death of Abimelek, 10:1–5 briefly introduces two more judges: Tola and Jair. These two, plus the three listed in 12:8–15, are commonly referred to as minor judges because of the brevity of their accounts. Because these accounts contain no reports of military exploits against foreign enemies but only odd domestic details, some see the so-called minor judges as a different kind of judge from the so-called major judges. Thus, while the major judges are military leaders who fight foreign oppressors, the minor judges are thought to be administrators during times of peace. But such a distinction may not be necessary or accurate.
First, there are hints that some of the minor judges may also have played military roles. Tola, for example, is said in 10:1 to have arisen to “deliver” Isra…
Baker Publishing Group, The Baker Illustrated Bible Commentary, by Gary M. Burge
Not much information is given about the judges Tola and Jair, and they do not play a…
The Baker Bible Handbook by , Baker Publishing Group, 2016
1 After the time of Abimelech a man of Issachar, Tola son of Puah, the son of Dodo, rose to save Israel. He lived in Shamir, in the hill country of Ephraim. 2 He led Israel twenty-three years; then he died, and was buried in Shamir.
After the death of Abimelek, 10:1–5 briefly introduces two more judges: Tola and Jair. These two, plus the three listed in 12:8–15, are commonly referred to as minor judges because of the brevity of their accounts. Because these accounts contain no reports of military exploits against foreign enemies but only odd domestic details, some see the so-called minor judges as a different kind of judge from the so-called major judges. Thus, while the major judges are military leaders who fight foreign oppressors, the minor judges are thought to be administrators during times of peace. But such a distinction may not be necessary or accurate.
First, there are hints that some of the minor judges may also have played military roles. Tola, for example, is said in 10:1 to have arisen to “deliver” Isra…
The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016
Minor Judges: Framing the Jephthah story are accounts of several minor judges, beginning with Tola and Jair and ending with Ibzan, Elon, and Abdon (Judg. 12:8–15). These, along with Shamgar (Judg. 3:31), are commonly designated as minor judges, because their stories are condensed into a few brief lines. In most cases, all we know about the judge is his tribal affiliation, his geographical location, and how many years he led Israel; sometimes we learn about his economic situation. But, strikingly, the stories make no reference to the charismatic activity associated with the major judges. While they provide interesting information for historians and biblical geographers, what is not clear is the process by which they came to be integrated into the story of Israel’s judges. They may have been…
Understanding the Bible Commentary Series by Cheryl A. Brown, Baker Publishing Group, 2016
Direct Matches
Joseph’s second son, who received a greater blessing than did his older brother, Manasseh, when they were adopted by Jacob (Gen. 41:52; 46:20; 48:5, 20). Ephraim’s descendants formed one of the tribes of Israel. See also Ephraim, Tribe of.
The part of the hill country in north-central Israel allotted to the large, powerful tribe of Ephraim (Josh. 16). In Jeremiah, it is referred to as the “hills of Ephraim” (4:15; 31:6; 50:19); the KJV uses the term “Mount Ephraim.” This part of the hill country included cities such as Shechem (Josh. 20:7), Shiloh, and Joshua’s home of Timnath Serah (Josh. 24:30). The region was largely composed of high, rugged hills that made for difficult travel. Since the area had only been sparsely settled before the Israelite conquest, the Ephraimites had to clear the natural forestation (Josh. 17:15 18) in order to take advantage of the naturally fertile soil.
(1) The ninth son of Jacob, his fifth by Leah (Gen. 30:17 18). Issachar, whose name sounds like the Hebrew phrase “hired man,“ was so named because Leah “hired” her husband to impregnate her by giving to Rachel some mandrakes that Reuben (Leah’s son) had gathered. The patriarch Issachar does not figure prominently in the patriarchal stories of Genesis. The blessing of Issachar in Gen. 49:14–15 reflects the history and folklore of the tribe that bore his name rather than any biblical story. (2) The seventh of Obed-Edom’s eight sons, temple gatekeepers (1 Chron. 26:5).
One of the Hebrew midwives blessed by God for refusing to heed Pharaoh’s command to execute all newborn Hebrew males (Exod. 1:15 22).
Pul – The biblical record and cuneiform documents agree that this was an alternate appellation for the Assyrian king Tiglath-pileser III (r. 744–727 BC). Pul is first mentioned as campaigning in Samaria during the reign of Menahem and subsequently exacting tribute from him (2 Kings 15:19; 1 Chron. 5:26). See also Tiglath-pileser III.
“Salvation” is the broadest term used to refer to God’s actions to solve the plight brought about by humankind’s sinful rebellion and its consequences. It is one of the central themes of the entire Bible, running from Genesis through Revelation.
In many places in the OT, salvation refers to being rescued from physical rather than spiritual trouble. Fearing the possibility of retribution from his brother Esau, Jacob prays, “Save me, I pray, from the hand of my brother Esau” (Gen. 32:11). The actions of Joseph in Egypt saved many from famine (45:5 7; 47:25; 50:20). Frequently in the psalms, individuals pray for salvation from enemies that threaten one’s safety or life (Pss. 17:14; 18:3; 70:1–3; 71:1–4; 91:1–3).
Related to this usage are places where the nation of Israel and/or its king were saved from enemies. The defining example of this is the exodus, whereby God delivered his people from their enslavement to the Egyptians, culminating in the destruction of Pharaoh and his army (Exod. 14:1–23). From that point forward in the history of Israel, God repeatedly saved Israel from its enemies, whether through a judge (e.g., Judg. 2:16; 3:9), a king (2 Kings 14:27), or even a shepherd boy (1 Sam. 17:1–58).
But these examples of national deliverance had a profound spiritual component as well. God did not save his people from physical danger as an end in itself; it was the necessary means for his plan to save them from their sins. The OT recognizes the need for salvation from sin (Pss. 39:8; 51:14; 120:2) but, as the NT makes evident, does not provide a final solution (Heb. 9:1–10:18). One of the clearest places that physical and spiritual salvation come together is Isa. 40–55, where Judah’s exile from the land and prophesied return are seen as the physical manifestation of the much more fundamental spiritual exile that resulted from sin. To address that far greater reality, God announces the day when the Suffering Servant would once and for all take away the sins of his people (Isa. 52:13–53:12).
As in the OT, the NT has places where salvation refers to being rescued from physical difficulty. Paul, for example, speaks of being saved from various physical dangers, including execution (2 Cor. 1:8–10; Phil. 1:19; 2 Tim. 4:17). In the midst of a fierce storm, Jesus’ disciples cry out, “Lord, save us! We’re going to drown!” (Matt. 8:25). But far more prominent are the places in the Gospels and Acts where physical healings are described with the verb sōzō, used to speak of salvation from sin. The healing of the woman with the hemorrhage (Mark 5:25–34), the blind man along the road (Luke 18:35–43), and even the man possessed by a demon (Luke 8:26–39), just to name a few, are described with the verb sōzō. The same verb, however, is also used to refer to Jesus forgiving someone’s sins (Luke 7:36–50) and to his mission to save the lost from their sins (Luke 19:10). Such overlap is a foretaste of the holistic salvation (physical and spiritual) that will be completed in the new heaven and earth (Rev. 21–22). The NT Epistles give extensive descriptions of how the work of Jesus Christ saves his people from their sins.
Direct Matches
(1) The father of the Issacharite judge Tola (Judg. 10:1) was “Puah, the son of Dodo.” Some ancient versions take the Hebrew dodo not as a proper name but as a common noun, “his uncle.” (2) Among David’s mighty men was “Elhanan son of Dodo from Bethlehem” (2 Sam. 23:24; 1 Chron. 11:26), though Dodo here may best be understood as Dodai. See also Dodai.
(1) One of the Hebrew midwives blessed by God for refusing to heed Pharaoh’s command to execute all newborn Hebrew males (Exod. 1:15–22). (2) A grandson of Jacob, he was one of four sons of Issachar who settled in Egypt (Gen. 46:13; Num. 26:23; 1 Chron. 7:1). (3) The son of Dodo and the father of Tola, who was a judge in Israel after Abimelek (Judg. 10:1). See also Puvah.
(1) The first-named town within the hill country in the tribal allotment to Judah (Josh. 15:48). Its location is uncertain, though some have suggested sites approximately fifteen miles southwest of Hebron. The next two towns in the list, Jattir and Sokoh, are known to have been in this general vicinity. (2) A town in the hill country of Ephraim (Judg. 10:1–2). It was the hometown and burial place of the judge Tola, who was a descendant of Issachar. Some scholars place the town at the site of Samaria, but this identification is uncertain. (3) A descendant of Levi through Micah (1 Chron. 24:24).
(1) One of the four sons of Issachar, he was the ancestor of the Tolaite clan and of 22,600 warriors during the reign of David (Gen. 46:13; Num. 26:23; 1 Chron. 7:1–2). (2) A minor judge from the tribe of Issachar. He was the son of Puah and lived in Shamir, in the hill country of Ephraim. He ruled for twenty-three years (Judg. 10:1–2).
Secondary Matches
The following suggestions occured because Judges 10:1-2 is mentioned in the definition.
(1) The father of Paltiel the second husband of Michal, daughter of King Saul (1 Sam. 25:44; 2 Sam. 3:15). Saul had earlier given Michal to David in marriage, then later to Paltiel when David fell out of favor. (2) A city in the upper Jordan Valley in far northern Israel, conquered by the tribe of Dan during the time of the judges and renamed “Dan” (Judg. 18:2, 7–10, 27–29). In Josh. 19:47 the original name is given as “Leshem” instead of “Laish.” The location is identified with Tel Dan, the site of several copious springs that form the headwaters of the Jordan River. Excavations show that settlement began about 3000 BC, and a sudden change in the material culture at the time of the judges probably reflects the Danite conquest.
Descendants of Puah, who was of the tribe of Isaachar (Num. 26:23; cf. Gen. 46:13; Judg. 10:1; 1 Chron. 7:1).
Descendants of Puah, who was of the tribe of Isaachar (Num. 26:23; cf. Gen. 46:13; Judg. 10:1; 1 Chron. 7:1).
One of the twelve tribes of Israel, descended from the ninth son of Jacob, by Leah. The censuses in Num. 1:29; 26:23 indicate Issachar was the third or fourth largest tribe. The territory of Issachar lay southwest of the Sea of Galilee, including the Jezreel Valley (Josh. 19:17–23). In the period of the judges, soldiers of Issachar came to the aid of Deborah and Barak (Judg. 5:15), and the judge Abimelek was an Issacharite (Judg. 10:1). Baasha was also an Issacharite (1 Kings 15:27).