Difference between revisions of "Shiloh"

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== Fausset's Bible Dictionary <ref name="term_37374" /> ==
== Fausset's Bible Dictionary <ref name="term_37379" /> ==
<p> From '''''Shaalah''''' "to rest." The place at which [[Israel]] attained its state of rest, and where the Lord rested among them (&nbsp;Psalms 132:14). Judges (&nbsp;Judges 21:19) describes its position as "on the N. side of [[Bethel]] (Beitin), on the E. side of the highway that goeth up from Bethel to [[Shechem]] ( ''Nablus'' ), and on the S. of Lebonah." Now ''Seilun'' . The ark, which had been at [[Gilgal]] during the conquest of Canaan, was removed on the completion of the conquest to [[Shiloh]] where it remained from Joshua's closing days to Samuel's (&nbsp;Joshua 18:1-10; &nbsp;Judges 18:31; &nbsp;1 Samuel 4:3). Here Joshua divided by lot the part of the western [[Jordan]] land not yet allotted (&nbsp;Joshua 19:51). Shiloh fell within [[Ephraim]] (&nbsp;Joshua 16:5-6). The animal feast of [[Jehovah]] when the daughters of Shiloh went forth in dances gave Benjamin, when threatened with extinction, the opportunity of carrying off wives (&nbsp;Judges 21:19-23). At a distance of 15 minutes' walk is a fountain reached through a narrow dale; it flows first into a well, thence into a reservoir, from which herds and flocks are watered. </p> <p> Here the daughters of Shiloh would resort, the spectators could see their dances from the amphitheater of surrounding hills. Terraces are traceable at the sides of the rocky hills, once covered with verdure and productiveness. Though the scenery is not striking the seclusion was favorable to worship and religious study. In the rockhewn sepulchres may have been laid the remains of some of Eli's house. Here [[Eli]] judged Israel and died of grief at the capture of the ark by the Philistines. Here [[Hannah]] prayed and Samuel was reared in the tabernacle and called to the prophetic office (1 Samuel 1; 2; 3). The sin of [[Hophni]] and [[Phinehas]] caused the loss of the ark and God's forsaking of His tabernacle at Shiloh ''(Called In [[Spiritual]] [[Sense]] "The House Of God," Though Not Of Stone: '' &nbsp;Judges 18:31 ''; '' &nbsp;2 Samuel 7:6 ''; '' &nbsp;1 Kings 3:2 '')'' , so that this became a warning beacon of God's wrath against those who sin in the face of high spiritual privileges (&nbsp;Jeremiah 7:12; &nbsp;Psalms 78:60-61). </p> <p> [[Ahijah]] the prophet was here consulted by the messengers of Jeroboam's wife (&nbsp;1 Kings 11:29; &nbsp;1 Kings 12:15; &nbsp;1 Kings 14:1-2). From Shiloh came the half pagan men, with offerings for the Lord's house, who had cut themselves, and whom [[Ishmael]] slew (&nbsp;Jeremiah 41:5). A tell or hill, surrounded by higher hills, rises from an uneven plain, with a valley on the south side. On the hill the tabernacle would be conspicuous from all sides. On the summit of the hill are the remains of what was once a [[Jewish]] synagogue, subsequently used as a mosque. </p> <p> On the lintel over the doorway, between two wreaths of flowers, is carved a vessel shaped like a Roman '''''Amphora''''' , so closely resembling the "pot of '''''Manna''''' ," as found on coins and in the ruins of the synagogue at Capernaum, that it doubtless formed part of the original building. There is a curious excavation in the rock which may have been the actual spot where the ark rested; for its guardians would select a place sheltered from the bleak winds of the highlands. The position of the sanctuary was central for the [[Israelites]] W. of Jordan. Major Wilson says northwards the tell at Seilun slopes down to a broad shoulder, across which a level court has been cut, 77 by 412 ft.; the rock is scarped to the height of five feet, evidently the site of the tabernacle. The mosque's title, the mosque of the Eternal, points to its original occupation by Jehovah's sanctuary. </p>
<p> &nbsp;Genesis 49:10. The Messianic interpretation is evaded by translated "until he ''(Judah)'' shall come to Shiloh," Judah leading in the march (&nbsp;Numbers 2:3-9; &nbsp;Numbers 10:14); and when [[Israel]] came to [[Shiloh]] they pitched the tabernacle there (&nbsp;Joshua 18:1-10), and Judah's principality ceased. But the town Shiloh did not exist in Jacob's time, and Judah did not lose the preeminence there; nor indeed did Judah, but Moses and Aaron, lead Israel in the wilderness. Shiloh means "the Peacemaker", "the Prince of peace" (&nbsp;Isaiah 9:6), from '''''Shalah''''' "to be at peace." [[Solomon]] ("peaceful") typically (Psalm 72), [[Messiah]] antitypically, fulfils the prophecy ''(Gesenius, Keil, Etc.)'' . The ancient versions, however, almost unanimously translated "He to whom, it belongs," "He whose right it is": &nbsp;Ezekiel 21:27 ''(Septuagint, Aqu., Symm., Syriac, Saad., Onk., [[Targum]] Jer., All Except [[Vulgate]] And Pseudo Jon.)'' . </p> <p> The letter '''''Υod[H]''''' ( '''''י''''' ) ''(The I In Shiloh)'' is made an objection to this latter translation, but many [[Hebrew]] manuscripts and all [[Samaritan]] manuscripts are without the '''''Yod[H]''''' , which probably did not appear until the tenth century. The reading without the '''''Yod[H]''''' being the harder reading is the less likely to be spurious; the copyists would more probably insert than omit it. However, ''(As Sh For The Relative Pronoun '' ''''''Asher''''' '' Is [[Unknown]] In The Pentateuch, And "It ('' '''''Huw'''''' '')'' is due," namely, the sceptre, would be needed), "the Peacemaker" is best, and so our Hebrew text requires as it has the '''''Yod[H]''''' . "Abraham rejoiced to see Messiah's day, he saw it and was glad" (&nbsp;John 8:56); Jacob naturally expresses the same sure anticipation. </p> <p> The taxing (&nbsp;Luke 2:1-2) on the eve of Jesus' birth definitely marked the passing of the sceptre ''(The Tribal [[Authority]] And [[Royal]] Prominence)'' and of the lawgiver ''(The [[Sanhedrin]] Expounders Of The Law, Literally, The Ruler'S Staff, '' '''''Mechoqeeq''''' ''; '' &nbsp;Numbers 21:18 '')'' from Judah, which virtually had begun some time before, and which was consummated only at Jerusalem's overthrow by Rome. The Herods, though Rome's creatures, exercised a quasi-native sovereignty in Judah just before and after Jesus' birth. After [[Archelaus]] a Roman procurator for the first time was sent there. Keil's view however is probably preferable: "the sceptre shall not depart from Judah ... until Shiloh come," i.e. shall NEVER depart. </p> <p> "Until" ( ''''''Ad Kiy''''' ) is not exclusive (&nbsp;Psalms 110:1); "and ''(Until)'' to Him shall the willing obedience ''(As Of A Son '' '''''Yiqhath''''' ''; '' &nbsp;Proverbs 30:17 '')'' of the peoples be." Judah should bear the sceptre with "lion" courage until in the future Shiloh, sprung from Judah, the willing obedience of the nations came to Him, and His rule over the tribes was widened into the peaceful government of the world. [[Balaam]] refers to this prophecy of Jacob (&nbsp;Numbers 24:17; &nbsp;Isaiah 11:1-9; &nbsp;Zechariah 9:10; &nbsp;Ephesians 2:14; &nbsp;Revelation 5:5). "From between his feet" is explained by the versions, "from his posterity." Rather it is the ruler's staff resting between his feet when he sat, and inclining toward himself. When he spoke in public assemblies he held it in his hand (Keil). </p>
          
          
== International Standard Bible Encyclopedia <ref name="term_8203" /> ==
== International Standard Bible Encyclopedia <ref name="term_8513" /> ==
<p> (The most usual form is שׁלה , <i> ''''' shı̄lōh ''''' </i> , but it appears 8 times as שׁלו , <i> ''''' shı̄lō ''''' </i> , and 3 times as שׁילו , <i> ''''' Shı̄low ''''' </i> ; Σηλώ , <i> ''''' Sēlṓ ''''' </i> , Σηλώμ , <i> ''''' Sēlṓm ''''' </i> ): A town in the lot of Ephraim where Israel assembled under Joshua at the close of the war of conquest (&nbsp; Joshua 18:1 ). Here territory was allotted to the seven tribes who had not yet received their portions. A commission was sent out to "describe the land into seven portions"; this having been done, the inheritances were assigned by lot. Here also were assigned to the [[Levites]] their cities in the territories of the various tribes (Joshua 18 through 21). From Shiloh [[Reuben]] and [[Gad]] departed for their homes East of the Jordan; and here the tribes gathered for war against these two, having misunderstood their building of the great altar in the Jordan valley (Joshua 22). From &nbsp;Judges 18:31 we learn that in the period of the Judges the house of God was in Shiloh; but when the sanctuary was moved thither from Gilgal there is no indication. The maids of Shiloh were captured by the Benjamites on the occasion of a feast, while dancing in the vineyards; this having been planned by the other tribes to provide the Benjamites with wives without involving themselves in responsibility (&nbsp; Judges 21:21 ff). While the house of the Lord remained here it was a place of pilgrimage (&nbsp; 1 Samuel 1:3 ). To Shiloh Samuel was brought and consecrated to God's service (&nbsp;1 Samuel 1:24 ). The sanctuary was presided over by Eli and his wicked sons; and through Samuel the doom of their house was announced. The capture of the ark by the Philistines, the fall of Hophni and Phinehas, and the death of the aged priest and his daughter-in-law followed with startling rapidity (1 Sam 3; 4). The sanctuary in Shiloh is called a "temple" (&nbsp;1 Samuel 1:9; &nbsp;1 Samuel 3:3 ) with doorpost and doors (&nbsp;1 Samuel 1:9; &nbsp;1 Samuel 3:15 ). It was therefore a more durable structure than the old tent. See [[Tabernacle]]; [[Temple]] . It would appear to have been destroyed, probably by the Philistines; and we find the priests of Eli's house at Nob, where they were massacred at Saul's order (&nbsp;1 Samuel 22:11 ff). The disaster that befell Shiloh, while we have no record of its actual occurrence, made a deep impression on the popular mind, so that the prophets could use it as an effective illustration (&nbsp; Psalm 78:60; &nbsp;Jeremiah 7:12 :14; &nbsp; Jeremiah 26:6 ). Here the blind old prophet Ahijah was appealed to in vain by Jeroboam's wife on behalf of her son (&nbsp;1 Kings 14:2 , &nbsp;1 Kings 14:4 ), and it was still occupied in Jeremiah's time (&nbsp;Jeremiah 41:5 ). </p> <p> The position of Shiloh is indicated in &nbsp;Judges 21:19 , as "on the north of Beth-el, on the east side of the highway that goeth up from Beth-el to Shechem, and on the south of Lebonah." This is very explicit, and points definitely to <i> ''''' Seilūn ''''' </i> , a ruined site on a hill at the Northeast of a little plain, about 9 miles North of <i> ''''' Beitı̄n ''''' </i> (Bethel), and 3 miles Southeast of <i> ''''' Khān ''''' </i> <i> ''''' el ''''' </i> - <i> ''''' Lubbān ''''' </i> (Lebonah), to the East of the highway to Shechem ( <i> ''''' Nāblus ''''' </i> ). The path to Seilun leaves the main road at <i> ''''' Sinjil ''''' </i> , going eastward to <i> ''''' Turmus ''''' </i> <i> ''''' ‛Aya ''''' </i> , then northward across the plain. A deep valley runs to the North of the site, cutting it off from the adjoining hills, in the sides of which are rock-hewn tombs. A good spring rises higher up the valley. There are now no vineyards in the district; but indications of their ancient culture are found in the terraced slopes around. </p> <p> The ruins on the hill are of comparatively modern buildings. At the foot of the hill is a mosque which is going quickly to ruin. A little distance to the Southeast is a building which seems to have been a synagogue. It is called by the natives <i> ''''' Jami' ''''' </i> <i> ''''' el ''''' </i> - <i> ''''' ‛Arba'in ''''' </i> , "mosque of the Forty." There are many cisterns. </p> <p> Just over the crest of the hill to the North, on a terrace, there is cut in the rock a rough quadrangle 400 ft. by 80 ft. in dimensions. This may have been the site of "the house of the Lord" which was in Shiloh. </p>
<p> ''''' shı̄´lō ''''' ( שׁילה , <i> ''''' shı̄lōh ''''' </i> ): The prophecy in &nbsp; [[Genesis]] 49:10 , "The scepter shall not depart from Judah,... until Shiloh come," etc., has been the subject of very diverse interpretations. the Revised Version margin gives as alternative renderings, " 'Till he come to Shiloh having the obedience of the peoples' Or, according to the Syriac, 'Till he come whose it is,' etc." (1) From the earliest times the passage has been regarded as Messianic, but the rendering in the text, which takes "Shiloh" as a proper name, bearing a meaning such as "peaceful" (compare &nbsp;Isaiah 9:6 , "Prince of Peace"), labors under the difficulty that Shiloh is not found elsewhere as a personal name in the Old Testament, nor is it easy to extract from it the meaning desired. Further, the word was not personally applied to the Messiah in any of the ancient Vss , which rather assume a different reading (see below). Apart from a purely fanciful passage in the [[Talmud]] (compare Driver, Gen, 413), this application does not appear earlier than the version of Seb. Munster in the 16th century (1534). (2) The rendering, "till he come to Shiloh," where Shiloh is taken as the name of a place, not a person, is plausible, but is felt to yield no suitable sense in the context. It is, therefore, now also set aside by most recent scholars. (3) The 3rd rendering, which regards Shiloh as representing the Hebrew שלּה , <i> ''''' shellōh ''''' </i> = שׁלה , <i> ''''' shı̄lōh ''''' </i> for לו אשר , <i> ''''' 'ăsher ''''' </i> <i> ''''' lō ''''' </i> , "whose (it is)," has in its favor the fact that this is evidently the reading presupposed in the Septuagint, the Peshitta, and the this is evidently the reading presupposed in the Septuagint, the Peshitta, and the [[Jewish]] Targums, and seems to be alluded to in &nbsp;Ezekiel 21:27 , "until he come whose right it is." In this view the passage has still a Messianic reference, though critics argue that it must then be regarded as late in origin. Other interpretations need not detain us. See for details the full discussions in Hengstenberg's <i> [[Christology]] </i> , I, 54 ff, English translation, the commentaries of Delitzsch, Driver, and Skinner, on Genesis (especially Excursus Ii in Driver), and the articles in the various Bible dictionaries. See also [[Prophecy]] . </p>
       
== Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_60404" /> ==
<p> '''Bibliography Information''' McClintock, John. Strong, James. Entry for 'Shiloh (2)'. Cyclopedia of Biblical, Theological and [[Ecclesiastical]] Literature. https://www.studylight.org/encyclopedias/eng/tce/s/shiloh-2.html. [[Harper]] & Brothers. New York. 1870. </p>
          
          
==References ==
==References ==
<references>
<references>


<ref name="term_37374"> [https://bibleportal.com/dictionary/fausset-s-bible-dictionary/shiloh+(2) Shiloh from Fausset's Bible Dictionary]</ref>
<ref name="term_37379"> [https://bibleportal.com/dictionary/fausset-s-bible-dictionary/shiloh+(1) Shiloh from Fausset's Bible Dictionary]</ref>
       
<ref name="term_8203"> [https://bibleportal.com/encyclopedia/international-standard-bible-encyclopedia/shiloh+(2) Shiloh from International Standard Bible Encyclopedia]</ref>
          
          
<ref name="term_60404"> [https://bibleportal.com/encyclopedia/cyclopedia-of-biblical-theological-and-ecclesiastical-literature/shiloh+(2) Shiloh from Cyclopedia of Biblical, Theological and Ecclesiastical Literature]</ref>
<ref name="term_8513"> [https://bibleportal.com/encyclopedia/international-standard-bible-encyclopedia/shiloh+(1) Shiloh from International Standard Bible Encyclopedia]</ref>
          
          
</references>
</references>

Revision as of 08:22, 15 October 2021

Fausset's Bible Dictionary [1]

 Genesis 49:10. The Messianic interpretation is evaded by translated "until he (Judah) shall come to Shiloh," Judah leading in the march ( Numbers 2:3-9;  Numbers 10:14); and when Israel came to Shiloh they pitched the tabernacle there ( Joshua 18:1-10), and Judah's principality ceased. But the town Shiloh did not exist in Jacob's time, and Judah did not lose the preeminence there; nor indeed did Judah, but Moses and Aaron, lead Israel in the wilderness. Shiloh means "the Peacemaker", "the Prince of peace" ( Isaiah 9:6), from Shalah "to be at peace." Solomon ("peaceful") typically (Psalm 72), Messiah antitypically, fulfils the prophecy (Gesenius, Keil, Etc.) . The ancient versions, however, almost unanimously translated "He to whom, it belongs," "He whose right it is":  Ezekiel 21:27 (Septuagint, Aqu., Symm., Syriac, Saad., Onk., Targum Jer., All Except Vulgate And Pseudo Jon.) .

The letter Υod[H] ( י ) (The I In Shiloh) is made an objection to this latter translation, but many Hebrew manuscripts and all Samaritan manuscripts are without the Yod[H] , which probably did not appear until the tenth century. The reading without the Yod[H] being the harder reading is the less likely to be spurious; the copyists would more probably insert than omit it. However, (As Sh For The Relative Pronoun 'Asher Is Unknown In The Pentateuch, And "It ( Huw' ) is due," namely, the sceptre, would be needed), "the Peacemaker" is best, and so our Hebrew text requires as it has the Yod[H] . "Abraham rejoiced to see Messiah's day, he saw it and was glad" ( John 8:56); Jacob naturally expresses the same sure anticipation.

The taxing ( Luke 2:1-2) on the eve of Jesus' birth definitely marked the passing of the sceptre (The Tribal Authority And Royal Prominence) and of the lawgiver (The Sanhedrin Expounders Of The Law, Literally, The Ruler'S Staff, Mechoqeeq ;  Numbers 21:18 ) from Judah, which virtually had begun some time before, and which was consummated only at Jerusalem's overthrow by Rome. The Herods, though Rome's creatures, exercised a quasi-native sovereignty in Judah just before and after Jesus' birth. After Archelaus a Roman procurator for the first time was sent there. Keil's view however is probably preferable: "the sceptre shall not depart from Judah ... until Shiloh come," i.e. shall NEVER depart.

"Until" ( 'Ad Kiy ) is not exclusive ( Psalms 110:1); "and (Until) to Him shall the willing obedience (As Of A Son Yiqhath ;  Proverbs 30:17 ) of the peoples be." Judah should bear the sceptre with "lion" courage until in the future Shiloh, sprung from Judah, the willing obedience of the nations came to Him, and His rule over the tribes was widened into the peaceful government of the world. Balaam refers to this prophecy of Jacob ( Numbers 24:17;  Isaiah 11:1-9;  Zechariah 9:10;  Ephesians 2:14;  Revelation 5:5). "From between his feet" is explained by the versions, "from his posterity." Rather it is the ruler's staff resting between his feet when he sat, and inclining toward himself. When he spoke in public assemblies he held it in his hand (Keil).

International Standard Bible Encyclopedia [2]

shı̄´lō ( שׁילה , shı̄lōh ): The prophecy in   Genesis 49:10 , "The scepter shall not depart from Judah,... until Shiloh come," etc., has been the subject of very diverse interpretations. the Revised Version margin gives as alternative renderings, " 'Till he come to Shiloh having the obedience of the peoples' Or, according to the Syriac, 'Till he come whose it is,' etc." (1) From the earliest times the passage has been regarded as Messianic, but the rendering in the text, which takes "Shiloh" as a proper name, bearing a meaning such as "peaceful" (compare  Isaiah 9:6 , "Prince of Peace"), labors under the difficulty that Shiloh is not found elsewhere as a personal name in the Old Testament, nor is it easy to extract from it the meaning desired. Further, the word was not personally applied to the Messiah in any of the ancient Vss , which rather assume a different reading (see below). Apart from a purely fanciful passage in the Talmud (compare Driver, Gen, 413), this application does not appear earlier than the version of Seb. Munster in the 16th century (1534). (2) The rendering, "till he come to Shiloh," where Shiloh is taken as the name of a place, not a person, is plausible, but is felt to yield no suitable sense in the context. It is, therefore, now also set aside by most recent scholars. (3) The 3rd rendering, which regards Shiloh as representing the Hebrew שלּה , shellōh = שׁלה , shı̄lōh for לו אשר , 'ăsher lō , "whose (it is)," has in its favor the fact that this is evidently the reading presupposed in the Septuagint, the Peshitta, and the this is evidently the reading presupposed in the Septuagint, the Peshitta, and the Jewish Targums, and seems to be alluded to in  Ezekiel 21:27 , "until he come whose right it is." In this view the passage has still a Messianic reference, though critics argue that it must then be regarded as late in origin. Other interpretations need not detain us. See for details the full discussions in Hengstenberg's Christology , I, 54 ff, English translation, the commentaries of Delitzsch, Driver, and Skinner, on Genesis (especially Excursus Ii in Driver), and the articles in the various Bible dictionaries. See also Prophecy .

References

  1. ↑ Shiloh from Fausset's Bible Dictionary
  2. ↑ Shiloh from International Standard Bible Encyclopedia
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