Judges 10:1 · Bible study
Judges 10:1 Commentary: Study, Tola
Hebrew · 9 what the commentators say
Meaning in one sentence
Explore why Tola is called a savior with no recorded act. Biblical study from Gospel Mount on quiet deliverance in Judges.
Research Summary
- Meaning: Tola appears as a deliverer/judge after Abimelech, saving Israel through stability and restoration.
- Key words: “Arose” (vayaqam), technical term for a judge raised by God; “save” (lehoshiʿa), same verb used for all major judges.
- Main debate: Whether Tola performed any specific act of deliverance; most commentators say his quiet rule itself was salvation.
- Theological theme: God brings deliverance through patient, ordinary service, not only through battles.
- Best use: Preaching on faithful leadership, restoration after conflict, and God’s presence in quiet seasons.
Translation Comparison
BSB Berean Standard Bible 2020
After the time of Abimelech, a man of Issachar, Tola son of Puah, the son of Dodo, rose up to save Israel. He lived in Shamir, in the hill country of Ephraim.
WEB World English Bible 2000
After Abimelech, Tola the son of Puah, the son of Dodo, a man of Issachar, arose to save Israel. He lived in Shamir in the hill country of Ephraim.
KJV King James Version 1769
And after Abimelech there arose to defend Israel Tola the son of Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in mount Ephraim.
ASV American Standard Version 1901
And after Abimelech there arose to save Israel Tola the son of Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in the hill-country of Ephraim.
YLT Young's Literal Translation 1898
And there riseth after Abimelech, to save Israel, Tola son of Puah, son of Dodo, a man of Issachar, and he is dwelling in Shamir, in the hill-country of Ephraim,
Darby Darby Bible 1890
And after Abimelech, there rose up to save Israel Tola the son of Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir on mount Ephraim.
Douay-Rheims Douay-Rheims Bible 1899
After Abimelech, there arose a ruler in Israel, Thola, son of Phua, the uncle of Abimelech, a man of Issachar, who dwelt in Samir of mount Ephraim:
Translations in other languages (10 available)
Y DESPUÉS de Abimelech levantóse para librar á Israel, Tola hijo de Púa, hijo de Dodo, varón de Issachâr, el cual habitaba en Samir, en el monte de Ephraim.
E Depois de Abimeleque levantou-se para livrar a Israel, Tolá filho de Puá, filho de Dodô, homem de Issacar, o qual habitava em Samir, no monte de Efraim.
Après Abimélec, Thola, fils de Pua, fils de Dodo, homme d’ Issacar, se leva pour délivrer Israël; il habitait à Schamir, dans la montagne d’ Éphraïm.
Nach Abimelech machte sich auf, zu helfen Israel, Thola, ein Mann von Isaschar, ein Sohn Phuas, des Sohnes Dodos. Und er wohnte zu Samir auf dem Gebirge Ephraim
Na Abimelech nu stond op, om Israel te behouden, Thola, een zoon van Pua, zoon van Dodo, een man van Issaschar; en hij woonde te Samir, op het gebergte van Efraim.
Or dopo Abimelec sorse, per liberare Israele, Thola, figliuolo di Puah, figliuolo di Dodo, uomo d’Issacar. Dimorava a Samir, nella contrada montuosa di Efraim;
I powstał po Abimelechu na obronę Izraela Tola, syn Fui, syna Dodowego, mąż z pokolenia Isascharowego, a ten mieszkał w Samir na górze Efraim.
После Авимелеха восстал для спасения Израиля Фола, сын Фуи, сына Додова, из колена Иссахарова. Он жил в Шамире на горе Ефремовой.
亞比米勒 以後，有以薩迦 人 朵多 的孫子、普瓦 的兒子 陀拉 興起，拯救 以色列人。他 住 在以法蓮 山地 的沙密。
Now after Abimelech, Tola, the son of Puah, the son of Dodo, a man of Issachar, became the saviour of Israel; he was living in Shamir in the hill-country of Ephraim.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Judges 10:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree Tola was a divinely raised judge who delivered Israel, even though no military campaign is recorded. Barnes notes the verb “save” is the same Hebrew term used for every deliverer in Judges (Hiphil of yāshaʿ). Matthew Henry says Tola “saved them from themselves”, he restored order after Abimelech’s tyranny. Gill adds that Tola’s work likely involved suppressing idolatry and healing the civil wounds Abimelech had caused. Keil and Delitzsch argue that Tola performed no combat deeds but still “delivered Israel” by regulating affairs and preventing fresh oppression. The scholarly consensus is clear: deliverance in Judges does not require a battlefield, stability and spiritual recovery are forms of salvation.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Tola was raised by God as a judge who delivered Israel, even though no specific outward threat or campaign is recorded.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'save' in Judges 10:1 | It is the same verb used for all judges and denotes deliverance (Barnes, Gill, Keil). | Some (Matthew Henry, Lange) see it as deliverance from internal chaos and idolatry; others (Keil) emphasize that Tola prevented foreign oppression by governing well. Both agree it is deliverance without a recorded battle. |
| Historical relationship to Abimelech | Tola arose after Abimelech's death, signaling a new era. | Jamieson-Fausset-Brown suggests Tola may have been a uterine brother of Gideon (same mother, different tribe). The Septuagint renders 'Dodo' as 'uncle,' implying kinship. Most modern commentators treat 'Dodo' as a proper name, not a title. |
| Location of Shamir | It is a town in the hill country of Ephraim, distinct from Shamir in Judah (Joshua 15:48). | No major debate; all sources agree it is in Ephraim. The exact site is unknown (Keil). |
| Classification as a 'minor judge' | Tola is one of five judges with brief notices and no military exploits (Cambridge Bible). | Some scholars group Shamgar with the minor judges; others do not. The classification is a modern convention, not a biblical distinction. |
Historical & Cultural Context
After Abimelech’s violent three-year rule, Israel lay fractured. Abimelech had murdered his brothers, exploited Shechem, and died in disgrace. Into this vacuum came Tola, a man from Issachar, the tribe described in Genesis 49:14 as a “strong donkey” that bowed its shoulder to serve. Now one of its sons would lead. Tola’s genealogy connects him to clan founders: Tola and Puah appear as sons of Issachar in Genesis 46:13. The mention of grandfather Dodo (“his beloved”) is unusual, only here among the judges, suggesting careful lineage preservation.
Shamir, Tola’s residence, is not the same as the Shamir in Judah (Joshua 15:48). It lay in the hill country of Ephraim, a central location suitable for a judge. The town’s name means “thorn,” perhaps reflecting the Judean terrain. Tola’s move to Ephraim mirrors a pattern: judges often left their tribal territory to arbitrate from a neutral, central spot. This period of “minor judges” (Tola, Jair, Ibzan, Elon, Abdon) shows God working through ordinary leaders who maintained peace rather than won wars.
Textual Notes
The consulted sources note no significant textual variants for Judges 10:1. The Masoretic Text is stable across manuscripts. The Septuagint renders Dodo as patradelphou ('uncle'), which likely reflects an early exegetical tradition rather than a different Hebrew reading.
Reception History
This verse has been used across Christian traditions to highlight God’s work through ordinary, uncelebrated leaders. Matthew Henry (18th century) and John Wesley both drew from it to commend quiet faithfulness over flashy ambition. In Puritan commentary, Tola’s obscure judgeship illustrated that God values enduring presence more than dramatic victories. Modern readings often pair this passage with 1 Corinthians 12, where the less visible parts of the body are indispensable. The verse has also been cited in discussions of leadership succession, showing that God can raise saviors from unexpected tribes and humble backgrounds.
Preaching This Verse
Three-point outline
- Deliverance looks different after catastrophe. Tola came after Abimelech’s chaos, not after enemy invasion (Gill). His rescue was restorative, not explosive.
- God uses the ordinary. Tola’s genealogy echoes clan names; he was not a celebrity. His family history (Tola means “worm”) hints at humility.
- Steadfast presence is a form of salvation. He judged twenty-three years, longevity itself was a gift to a people who had known upheaval.
Five-point outline
- After Abimelech. Civil war gave way to quiet governance. God does not always send a new crisis; sometimes He sends calm.
- Arose to save. The Hebrew verb (lehoshiʿa) is the same technical word as in Judges 2:16. The office defines the act, not the noise.
- Son of Puah, son of Dodo. The double lineage roots Tola in Isaac’s family history. He carried the memory of God’s promises.
- Man of Issachar. A servant tribe now provides a judge. God often lifts up the lowly (Matthew 23:12).
- Dwelt in Shamir in Ephraim. He relocated to serve the whole people. Sacrifice of comfort marked his leadership.
Illustration hooks
- A clean-up crew after a storm: no one applauds, but restoration is essential.
- The teacher who stays in a difficult school for decades, no viral moments, only faithful presence.
- A repairman who mends broken fences so neighbors can live peacefully again.
Questions your congregation is asking
- Does God see service that nobody writes about?
- How do I measure my impact when there are no dramatic results?
- Can “holding things together” really be salvation?
Leading a Discussion
Tola’s story confronts our hunger for heroic narratives. He did not slay anyone, lead a campaign, or even speak a recorded word. Yet Scripture calls him a savior. This passage invites us to reconsider what deliverance looks like, and who God uses to bring it. As you discuss, resist the urge to fill the silence with imagined battles. Let the quiet of Tola’s twenty-three years challenge you.
Discussion questions
- Read Judges 10:1-2. What do you notice about how Tola is introduced? Why do you think his genealogy is given in such detail?
- Compare Tola’s introduction with Othniel’s in Judges 3:9-10. What is similar? What is different? What might that tell us about how “salvation” functions in Judges?
- Gill suggests Tola saved Israel by healing the internal damage Abimelech caused. How might a leader “save” without fighting an external enemy?
- Matthew Henry says Tola “saved them from themselves.” In what ways do we need saving from ourselves today?
- Tola moved to Ephraim to serve as judge. What does that sacrifice suggest about the cost of leadership? Is it always central?
- Why do you think the text tells us the length of his judgeship (23 years) but not a single deed? What does that imply about God’s assessment of faithful endurance?
- Tola’s name means “worm.” How does that name shape your view of the kind of person God uses? How does that challenge modern ideas of leadership?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Joshua 15:48 | In the hill country, Shamir, Jattir, Socoh, |
| Judges 2:16 | Yahweh raised up judges, who saved them out of the hand of those who plundered them. |
| Judges 3:9 | When the children of Israel cried to Yahweh, Yahweh raised up a savior to the children of Israel, who saved them, even Othniel the son of Kenaz, Caleb’s younger brother. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that "defend" is better translated "to deliver," the technical term for what the judges did. He notes that Tola was a properly designated judge, raised by divine providence, and clarifies the locations of Shamir and the family connections of Tola and Puah within Issachar.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge commentary notes that Tola and the other minor judges are called such because no record of their exploits survives. The bare details given likely come from ancient traditions and suggest these names may represent clans rather than individuals, a formula that predates the main editor's work in the book.
Geneva Bible Notes Reformed 1599
The Geneva Notes draw attention to Tola's tribal origin in Issachar and his residence in Shamir on Mount Ephraim. This geographical detail points out that Israel's deliverer came from one tribe but lived and judged from another region, highlighting his authority over all Israel.
Gill's Exposition of the Bible Baptist 1748
Gill argues that Tola saved Israel not by a military victory but by healing the divisions and idolatry Abimelech left behind. He interprets "arose to defend Israel" as restoring civil and religious order after a tyrant, not necessarily fighting foreign enemies.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that Tola's deliverance addressed not just foreign aggression but also internal usurpation. The commentator also clarifies a family puzzle: Tola was uncle to Abimelech and brother of Gideon, but from a different tribe, likely uterine half-brothers.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch observe that no specific exploits are recorded for Tola and Jair, likely because they performed none. Tola's role as a deliverer was simply to maintain order and prevent idolatry, guarding Israel from future oppression. Jair's thirty sons riding asses marks their rank, and the name Havvoth-jair was reused from an earlier era.
Lange's Commentary Reformed 1857
Lange emphasizes that the quiet judgeships of Tola and Jair, coming after Abimelech’s violence, show deliverance emerging from internal catastrophe rather than foreign threat. He finds deeper significance in their names, linking Tola, Puah, and Dodo to dye-making colors and a pot, suggesting an industrious tribe. For Jair, he notes his sons rode asses not merely as men of rank but as peaceable judges.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that peaceful reigns like Tola's and Jair's get little space in history, yet they were the best for the people. He highlights that both men were humble servants called by God, unlike the grasping Abimelech. Tola, from the serving tribe of Issachar, was raised to rule, showing that those who humble themselves are exalted.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley rejects Matthew Henry's claim that the goodness of God's promised land will intensify the punishment of those who perish. He argues that this reasoning fails under predestination: if some are not elected, they never had a genuine offer, and if all the elect are saved, the grant was never free to the others.