Discovery Box1 Samuel 1:9
Context1:9 On one occasion in Shiloh, after they had finished eating and drinking, Hannah got up. 1 (Now at the time Eli the priest was sitting in his chair 2 by the doorpost of the Lord’s temple.)
Joshua 18:1
Context18:1 The entire Israelite community assembled at Shiloh and there they set up the tent of meeting. 3 Though they had subdued the land, 4
Jude 1:1
Context1:1 From Jude, 5 a slave 6 of Jesus Christ and brother of James, 7 to those who are called, wrapped in the love of 8 God the Father and kept for 9 Jesus Christ.
Psalms 78:60
Context78:60 He abandoned 10 the sanctuary at Shiloh,
the tent where he lived among men.
Jeremiah 7:12-14
Context7:12 So, go to the place in Shiloh where I allowed myself to be worshiped 11 in the early days. See what I did to it 12 because of the wicked things my people Israel did. 7:13 You also have done all these things, says the Lord, and I have spoken to you over and over again. 13 But you have not listened! You have refused to respond when I called you to repent! 14 7:14 So I will destroy this temple which I have claimed as my own, 15 this temple that you are trusting to protect you. I will destroy this place that I gave to you and your ancestors, 16 just like I destroyed Shiloh. 17
[1:9] 1 tc The LXX adds “and stood before the Lord,” but this is probably a textual expansion due to the terseness of the statement in the Hebrew text.
[1:9] 2 tn Or perhaps, “on his throne.” See Joüon 2:506-7 §137.f.
[18:1] 3 tn Heb “the tent of assembly.”
[18:1] 4 tn Heb “and the land was subdued before them.”
[1:1] 5 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 6 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 7 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 8 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 9 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[7:12] 11 tn Heb “where I caused my name to dwell.” The translation does not adequately represent the theology of the
[7:12] 12 sn The place in Shiloh…see what I did to it. This refers to the destruction of Shiloh by the Philistines circa 1050
[7:13] 13 tn This reflects a Hebrew idiom (e.g., 7:25; 11:7; 25:3, 4), i.e., an infinitive of a verb meaning “to do something early [or eagerly]” followed by an infinitive of another verb of action. Cf. HALOT 1384 s.v. שָׁכַם Hiph.2.
[7:13] 14 tn Heb “I called to you and you did not answer.” The words “to repent” are not in the text but are supplied in the translation for clarity.
[7:14] 15 tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.
[7:14] 16 tn Heb “fathers” (also in vv. 22, 25, 26).
[7:14] 17 tn Heb “I will do to this house which I…in which you put…and to this place which…as I did to Shiloh.”
