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  Shown within the West Bank | |
| Location | Shilo,West Bank |
|---|---|
| Region | Ramallah and al-Bireh Governorate |
| Coordinates | 32°03′20″N35°17′22″E / 32.055556°N 35.289528°E /32.055556; 35.289528 |
| History | |
| Periods | Bronze Age,Iron Age,Byzantine period |
| Cultures | Canaanite,Israelite,Roman |
| Site notes | |
| Condition | Ruins |
| Public access | Yes |
| Website | www |
Shiloh (/ˈʃaɪloʊ/;Hebrew:שִׁלֹה, שִׁלוֹ ,שִׁילֹה, שִׁילוֹ,romanized: Šīlō) was an ancient city and sanctuary inancient Israel located in the modern-dayWest Bank. According to theHebrew Bible, Shiloh was one of the main centers of Israelite worship during the pre-monarchic period, before theFirst Temple inJerusalem was built. After the Israelite conquest ofCanaan, theTabernacle was moved to Shiloh, and remained there during the period of thebiblical judges.
Shiloh has been positively identified with modernKhirbet Seilun, atell known inModern Hebrew asTel Shiloh. It is located 31 kilometres (19 mi) north of Jerusalem, in theWest Bank, to the west of the modernIsraeli settlement town ofShilo and to the north of the Palestinian town ofTurmus Ayya. Relative to other archaeological sites, it is south of the biblical town ofLebonah and 16 kilometres (10 mi) north ofBethel.[1] G. F. Moore has suggested identifyingBochim as Shiloh.[2]
The meaning of the word "Shiloh" is unclear. Sometimes, it is translated as a Messianic title, which meansHe Whose It Is[3] or asPacific, Pacificator orTranquility and refers to theSamaritan Pentateuch.[4] Regardless, the name of Shiloh the town is derived fromשלה and may be translated asTranquility Town.[5]
Shiloh is situated just east of theJerusalem–Nablus road, 31 km north of Jerusalem.[6] It was identified unambiguously with Khirbet Seilun, based on the much detailed biblical description of the site:
So they said, "Look, the yearly festival ofYahweh is taking place at Shiloh, which is north ofBethel, on the east ofthe highway that goes up from Bethel toShechem, and south ofLebonah."
— Book of Judges, 21:19
The Arabic name, Khirbet Seilun, preserves the ancient Hebrew name.
In the 4th century CE,Eusebius andJerome demonstrated some awareness of Shiloh's location[6] as did the cartographer of theMadaba Map in the 6th century.[7] In 1838, the American biblical scholarEdward Robinson became the first modern person to correctly identify Khirbet Seilun as Shiloh based on the biblical description of its location.[6] Other evidence supporting the connection includes similarities between the names themselves; such a theory was put forth by A.T. Richardson.[8]
During theMiddle andLate Bronze AgeCanaan, Shiloh was a walled city with a religious shrine or sanctuary.[9]
Shiloh was one of the main centers of Israelite worship during the pre-monarchic period.[12]
Shiloh is mentioned in the Books of Genesis,Joshua,Judges,1 Samuel,1 Kings,Psalms, andJeremiah.
Shiloh was first mentioned in the Hebrew Bible in the Book of Genesis, verse 49:10, "The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until Shiloh comes; And to him shall be the obedience of the peoples."
In the Book of Joshua, when the Israelites arrived in the land, they set up there theTent of Meeting (Hebrew:Ohel-Mo'ed). There Joshua andEleazar divided the land among thetribes who had not yet received their allocation (Joshua 18:1–10) and dealt with the allocation ofcities to theLevites (Joshua 21:1–8). Subsequently, Shiloh became one of the leading religious shrines in ancient Israel, a status it held until shortly beforeDavid's elevation ofJerusalem.[13]
The whole congregation of Israel assembled together at Shiloh and set up the tent (or tabernacle) of the congregation there.
The tabernacle had been built underMoses' direction from God (Exodus 26) to house theArk of the Covenant, also made according to Moses' instructions from God (Exodus 25).Talmudic sources state that thetent sanctuary remained at Shiloh for 369 years[14] until the Ark of the Covenant was taken into the battle camp atEben-Ezer (1 Samuel 4:3–5) and captured by thePhilistines atAphek (probablyAntipatris). At some point during its long stay at Shiloh, the portable tent seems to have been enclosed within a compound—a Greek "temenos". It was at Shiloh thatEli andSamuel ministered (1 Samuel 3:21). At some point, the Tent of Meeting was moved toGibeon,[15] which became an Israelite holy site under David andSolomon.
The people madepilgrimages there for major feasts and sacrifices, and Judges 21 records the place as the site of an annual dance of maidens among thevineyards.
According to1 Samuel 1–3, the sanctuary at Shiloh was administered by theAaronite high priestEli and his two sons,Hophni and Phinehas. According to this account, the youngSamuel was dedicated by his motherHannah there, to be raised at the shrine by the high priest, and his own prophetic ministry is presented as having begun there. Hophni and Phinehas are noted as malicious in their dealings with those who came to the shrine to offersacrifices (1 Samuel 2:12–17). It was under Eli and his sons that the Ark was lost to Israel in a battle with the Philistines atAphek.W.F. Albright hypothesized that the Philistines also destroyed Shiloh at this time; this conclusion is disputed,[16] but supported by recent archaeological research.[17][12]: 238 The place may have been destroyed later as well, though the biblical text records no such claimed destruction. Certainly, the shadowy figure ofAhijah the Shilonite,[18] who instigated the revolt ofJeroboam I against David's grandsonRehoboam (I Kings 11, 14), came from there, and he bore the same name as the Aaronite priest that consulted the Ark for Saul in1 Samuel 14:3. Schley has claimed that the capture of the Ark and the death of Saul occurred in the same battle and that the later Davidic editors redacted the texts to make it appear as if Saul had ruled without either Tent Shrine or Ark, and thus without sacral legitimacy.[19] This claim is disputed.[citation needed]
What is certain is that during the prophetic ministry ofJeremiah (Jeremiah 7:12–15; 26:5–9, 41:5) over three hundred years later, Shiloh had been reduced to ruins. Jeremiah used the example of Shiloh to warn the inhabitants of Judah and Jerusalem what God would do to the "place where I caused my name to dwell", warning them that their holy city, Jerusalem, like Shiloh, could fall under divine judgment.[12]: 240
According toRichard Elliott Friedman, the priesthood of Shiloh was theElohist-source of thedocumentary hypothesis and also provided much of the material of theDeuteronomistic history, with the writer of this history (Jeremiah or somebody closely connected to him) being a descendant of these priests. If correct, this would make Shiloh a major source of the history part of the Hebrew Bible/Old Testament.[12]: 231–232
According to historical records, the area's population was diverse on the eve of theMaccabean revolt. During the revolt, there were clashes between the numerous ethnic groups nearby. Several accounts suggest the presence ofEdomites in the region;Jewish communities are also implied. Like in western Samaria, it's possible thatSeleucid veterans settled here as well. Archeological evidence indicates that Shiloh, then a gentile settlement, was violently destroyed in the mid 2nd century BCE. It was suggested that this destruction might be connected to the conquests ofHasmonean leadersJonathan Apphus andSimon Thassi.[20]
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Jerome, in his letter toPaula andEustochium, dated about 392–393, writes: "With Christ at our side we shall pass through Shiloh and Bethel " (Ep.46,13, PL 22, 492). The official church of Jerusalem did not schedule an annual pilgrimage to Shiloh, unlike Bethel. On the contrary, Samuel's feast was held on August 20 in the village of Masephta (Mizpah). Even the pilgrims seemingly did not visit Shiloh, for the only one that mentions its name—the sixth-century pilgrim Theodosius inDe Situ Terrae Sanctae (ch. 4, CCSL 175, 116)—wrongly locates it midway between Jerusalem andEmmaus Nicopolis. The mistaken identification lasted for centuries, as appears, for example, on the Florentine map of 1300, which places Shiloh atNabi Samwil, where theTomb of Samuel is found. The sixth-century mosaicMadaba Map wrongly locates Shiloh east ofShechem, omitting the depiction of the church.
In 638 theMuslims conquered the area ofPalestine. Muslim pilgrims to Shiloh mention a mosque called es-Sekineh where the memory of Jacob's and Joseph's deeds was revered. The earliest source is el-Harawi, who visited the country in 1173 when it was occupied by theCrusaders and wrote: "Seilun is the village of the mosque es-Sekineh where the stone of the Table is found". Yaqut (1225) and el-Quarwini (1308, Marmardji, 94–95), write similarly.
Archaeological excavations have shown that the place was already settled from about 1750 BCE (Middle Bronze II or MB II, otherwise known as MB IIB according to the Albright school); however, it is not mentioned in any pre-biblical source. A tell and many impressive remains have been unearthed from theCanaanite andIsraelite eras, with habitation lasting until the 8th century BCE. During the following 12 centuries Shiloh is solely noted as a station on sojourners' routes, usually having only its religious-historical significance to offer. Archaeological excavations have revealed remains from the Roman and Persian as well as Early and Late Muslim periods.
An impressiveglacis has been located and pottery, animal remains, weapons and other objects have been recovered.[dubious –discuss]
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Soundings were first made in 1922 by Aage Schmidt. A Danish team led by Hans Kjær (overseen by W.F. Albright) excavated for three seasons between the years 1926–32. A probe was done by Sven Holm-Nielson and Marie-Louise Buhl in 1963. An extensive excavation was done byIsrael Finkelstein during the years 1981–84. Since 2006 further excavations have taken place there. Digs are currently run by Scott Stripling.[citation needed]
Finkelstein's work established eight strata, ranging from Middle Bronze II to theByzantine period.
A massive wall is attributed to the Middle Bronze III (MB IIC) stage, preserved at a height of 7.3 metres (24 ft) and width up to 5.5 metres (18 ft), with an extensiveglacis.
TheIron I (Israelite) remains yielded a pillared two-storey public building near the top of the tell, the earliest attributed to Israelites. Collared rim storage jars and some cultic items were found in these buildings, pointing to usage as part of a cultic complex. More than 20 silos were uncovered from this era, included one with carbonized wheat. Thedestruction layer evident throughout the tell may have occurred in the wake of the Philistine victory atEben-Ezer.
According toradiocarbon dating by Finkelstein, the site was abandonedaround 1050 BCE, and then sparsely repopulated during the Iron II period.Jeremiah's admonition in the course of his templesermon, "Go now to my place that was in Shiloh" (Jeremiah 7:12), would have occurred during this era.
One of the more intriguing finds was that of a heap of pottery outside the city wall before the advent of the Israelite culture (c. 1000 BCE).[citation needed] This pile of pottery was the remnant of a number of animal sacrifices, which were tossed over the wall after completion of the ritual and then buried. This find points to a sacral status of Shiloh during the Canaanite period, a status adopted by the Israelites. The top of the tell, where Finkelstein supposes that the tabernacle would have been placed, is now exposed bedrock, offering no clues concerning Israelite worship (aside from the adjacent storage complex).
More substantive villages emerged in the Roman and Byzantine periods.
Excavations from 2006 to 2007, carried out adjacent to and just south of Tel Shiloh, exposed elaborate mosaic floors as well as several Greek inscriptions, one explicitly referring to the site as the "village of Shiloh".[citation needed] During August–September 2006 archaeological excavations were carried out adjacent to the tell of Shiloh. A team led by the Archaeological Staff Officer forJudea and Samaria inIsrael's Civilian Administration Antiquities Unit, performing a clean-up operation at Shiloh this summer, a belated continuation to a previous 1998 dig, discovered themosaic floor of a large Byzantine church which was probably constructed between 380 and 420AD.
Three Byzantinebasilicas have now been uncovered.[21] The length of one, excavated by Hans Klær in the late 1920s, is 40 metres (130 ft). The width, also measured externally, is 14.10 metres (46.3 ft), but a 6.40-metre (21.0 ft) wide room adjoins the building on the south side. This church had three naves, and 12 bases and two beautifulCorinthian capitals 62 cm (24 in) high and 72–61 cm (28–24 in) wide are preserved. Their appearance recalls the well-known fourth-century style, with separate leaves revealing the ribbing of the back leaves, and a smooth leaf under the corner.
A structure discovered in 2006 lies under a Muslim free-standing structure known asWeli Yetaim. It seems to have suffered problems of water drainage in its western section despite the installation of run-off pipes and troughs. It appears that the solution was to raise the level of the church[dubious –discuss] and the laying of a new mosaic floor. It was the older, original floor at the lower level that was revealed during the summer of 2006. Themosaic contains geometric designs, a cross, flora representations and three inscriptions, one, a dedication of a bench, the second, a salute to the residents of "Siloun" (as set in mosaic in Greek script: "CIλOYN") and the third, a general wish for good tidings. Another discovery of an addition to one of the basilicas occurred in 2013.[22]
Shiloh is mentioned in the Hebrew Bible inGenesis as part of the benediction given byJacob to his sonJudah: "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh comes, and unto him shall the gathering of the people be." (Genesis 49:10). It could be a figure, perhaps theMessiah, or a place, as mentioned laterin Judges and also inJeremiah 41:5.
Messianic Judaism became attached to Shiloh as a result of this verse. Shiloh is believed to refer to Jesus by some Christians. Alternative translations have led others, including some Christians, to different conclusions.[23]
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