What number verse is Judges 20:27 in the Bible?

Judges 20:27 is the 7,082nd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Judges 20:27 sits at position 7,082.

Translation

King James Version

And the children of Israel enquired of the LORD, (for the ark of the covenant of God was there in those days,

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KJV (with Strong's)

And the children ^H1121 of Israel ^H3478 enquired ^H7592 of the LORD ^H3068,(for the ark ^H727 of the covenant ^H1285 of God ^H430 was there in those days ^H3117,

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Complete Jewish Bible

and asked ADONAI what to do. The ark for the covenant of God was there at that time;

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Berean Standard Bible

And the Israelites inquired of the LORD. (In those days the ark of the covenant of God was there,

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American Standard Version

And the children of Israel asked of Jehovah (for the ark of the covenant of God was there in those days,

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World English Bible Messianic

The children of Israel asked of the LORD (for the ark of the covenant of God was there in those days,

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Geneva Bible (1599)

And the children of Israel asked the Lord (for there was the Arke of the couenat of God in those dayes,

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Young's Literal Translation

And the sons of Israel ask of Jehovah, --and there is the ark of the covenant of God in those days,

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Study This Verse

SUMMARY

Judges 20:27 captures a critical juncture in Israel's devastating civil war against Benjamin, revealing the nation's profound humility and renewed desperation to seek divine guidance after suffering two crushing defeats. This verse underscores the enduring significance of the Ark of the Covenant, which served as the tangible symbol of God's presence and the primary means by which His people could formally inquire of His will, highlighting their costly yet persistent reliance on divine direction amidst a national catastrophe.

CONTEXT

Literary Context: Judges 20:27 is situated within the harrowing conclusion of the book of Judges (chapters 19-21), a period notoriously characterized by moral anarchy and the absence of a central authority, where "everyone did what was right in his own eyes" (Judges 21:25). The preceding narrative details the horrific crime committed by Benjamites in Gibeah, which provoked the other eleven tribes to assemble at Mizpah (Judges 20:1) to address the atrocity. Despite receiving an initial divine command to "Go up!" (Judges 20:18), Israel suffered two staggering defeats, losing 22,000 men in the first engagement and 18,000 in the second (Judges 20:21 and Judges 20:25). These devastating losses propelled the Israelites into deep contrition, leading them to weep, fast, and offer burnt offerings and peace offerings before the Lord at Bethel (Judges 20:26), setting the stage for this third, more earnest and humble inquiry.
Historical & Cultural Context: The era of the Judges was a tumultuous and often chaotic period in Israelite history, marked by a recurring cycle of apostasy, divine judgment through foreign oppression, national repentance, and subsequent deliverance by divinely appointed judges. In the absence of a centralized monarchy, tribal autonomy frequently led to disunity, moral decay, and a lack of consistent national leadership. The Ark of the Covenant, prominently mentioned in this verse, was the most sacred artifact in ancient Israel, symbolizing God's throne and His covenantal presence among His people. It contained the tablets of the Law, Aaron's staff, and a pot of manna (Hebrews 9:4). During this period, national consultation with the Lord typically involved the high priest ministering before the Ark, often employing the Urim and Thummim (sacred lots) to discern divine will, particularly for critical national decisions, military campaigns, or judicial matters. The Ark's presence at Bethel (or a location near it, as Bethel was a significant worship site) indicates a crucial gathering point for national worship and divine consultation, even though its more permanent resting place was eventually established at Shiloh (Joshua 18:1).
Key Themes: Judges 20:27 powerfully contributes to several overarching themes evident throughout the book of Judges and the broader Old Testament narrative. Firstly, it highlights the theme of Divine Consultation and Guidance, emphasizing Israel's persistent, albeit sometimes flawed, recognition of the absolute necessity of seeking God's explicit direction in matters of national importance, especially in warfare. Despite their initial presumption and subsequent defeats, their repeated inquiries demonstrate a fundamental belief that true success and victory are contingent upon God's sovereign will, not human might. Secondly, the verse underscores God's Presence and Accessibility, powerfully symbolized by the Ark of the Covenant. The Ark's "being there" signifies God's unwavering willingness to dwell among His people and to communicate with them, even when they are in a state of moral decline and internal strife. It serves as a tangible reminder of His enduring covenant faithfulness. Lastly, the context of this inquiry, following two devastating defeats and a period of intense weeping and fasting, brings to the forefront the theme of Humility, Repentance, and Perseverance in Prayer. It illustrates that genuine contrition and persistent supplication are indispensable for receiving clear divine instruction, particularly when previous attempts have seemingly led to failure or misunderstanding.

EXPOSITION AND ANALYSIS

Key Word Analysis

enquired (Hebrew, shâʼal', H7592): From a primitive root meaning "to inquire," by implication "to request" or "to demand." In this context, it signifies a formal, solemn, and often desperate act of seeking divine revelation or guidance. It implies a direct consultation with God, typically mediated by the high priest before the Ark of the Covenant, often utilizing sacred lots (Urim and Thummim) to discern God's specific will. It denotes more than casual prayer, representing a structured and earnest request for a definitive answer on a critical matter, indicating a profound recognition of God's sovereignty and the people's utter dependence on His direction.
LORD (Hebrew, Yᵉhôvâh', H3068): From the root meaning "to be hot," signifying "the self-Existent or Eternal." This is the Jewish national name of God, Jehovah, emphasizing His covenant faithfulness and His unchanging, eternal nature. The Israelites are not inquiring of a generic deity but of their covenant God, the One who revealed Himself to Moses and delivered them from Egypt. This specific name underscores the personal and relational aspect of their desperate plea, appealing to the God who has historically intervened on their behalf.
ark (Hebrew, ʼârôwn', H727): From a root meaning "to gather," referring to a box or chest. Specifically, in this context, it refers to the Ark of the Covenant, the most sacred object in Israel. It was the physical manifestation of God's presence and His covenant relationship with Israel, serving as His "footstool" or throne. Its presence indicated that God was accessible for communication and that His divine authority was present to sanction or forbid actions. The mention of the ark emphasizes the divinely ordained means of seeking God's will in that era.

Verse Breakdown

"And the children of Israel enquired of the LORD,": This clause highlights the renewed and intensified desperation of the Israelite tribes. After suffering two devastating defeats and the loss of 40,000 men, their initial, possibly presumptive, inquiry and subsequent misunderstanding of God's command to "Go up" have been replaced by profound humility, repentance, weeping, and fasting (Judges 20:26). Their inquiry here is no longer a mere formality but an earnest, life-or-death plea for clear, unmistakable divine guidance, acknowledging their utter inability to proceed without God's explicit direction.
"(for the ark of the covenant of God [was] there in those days,": This parenthetical clause provides the crucial theological and practical reason for their ability to inquire of the Lord. The physical presence of the Ark of the Covenant, the most sacred symbol of God's dwelling among His people, signified that God was indeed accessible and present to communicate His will. It was the designated locus of divine revelation, the point of contact between the holy God and His people, allowing the high priest to mediate and receive answers to their petitions. Its presence at this critical juncture underscored God's continued, albeit challenged, covenant relationship with Israel, even amidst their internal strife and moral failings.

Literary Devices

Judges 20:27 employs significant Symbolism through the mention of the Ark of the Covenant. The Ark is far more than a mere container; it is a potent symbol of God's tangible presence among His people, His covenant faithfulness, and the locus of His divine authority and communication. Its presence signifies that despite Israel's moral depravity and the horrific civil war, God had not utterly abandoned His people but remained accessible to them. There is also a subtle Irony embedded in the narrative: God's holy presence, symbolized by the Ark, is situated in the midst of a brutal and unholy civil war, highlighting the stark contrast between God's character and the profound sinfulness of His people, yet His continued willingness to engage with them. Furthermore, the persistent seeking of the Lord, despite initial setbacks and staggering losses, demonstrates the Theme of Perseverance, a recurring motif in biblical narratives concerning prayer and divine guidance, emphasizing that God often requires persistence and humility before revealing His full will.

THEOLOGICAL AND THEMATIC CONNECTIONS

Judges 20:27 profoundly illustrates God's enduring desire for His people to seek His face and His unwavering willingness to provide guidance, even when they have stumbled, misunderstood His initial instructions, or faced devastating setbacks. It underscores the theological truth that true success, particularly in spiritual warfare or national crisis, is ultimately contingent upon divine direction, not human strength, strategic prowess, or numerical superiority alone. The presence of the Ark reminds us that God is not distant or aloof but desires to be intimately involved in the lives of His people, offering a direct means of communication and revealing His will. This passage serves as a powerful testament to the necessity of humble, persistent, and repentant prayer, especially when facing overwhelming odds or confusing circumstances, reinforcing the biblical principle that those who seek the Lord with all their heart will find Him.

REFLECTION AND APPLICATION

Judges 20:27 offers a profound and timeless lesson for contemporary believers: the journey of faith often involves unexpected setbacks, periods of confusion, and the persistent need for humble inquiry. Just as Israel, after suffering grievous losses, returned to the Lord with weeping and fasting, we too must not abandon seeking God's will when our initial efforts seem to fail or lead to unexpected difficulties. This verse reminds us that God remains accessible and desires to communicate with us, not through a physical ark, but through His living Word and the indwelling Holy Spirit. Our spiritual defeats or missteps often stem from presumption, incomplete obedience, or a failure to seek God's specific, ongoing direction with a truly repentant heart. Therefore, we are called to cultivate a posture of continual dependence, bringing our deepest anxieties, strategic decisions, and even our failures before Him, trusting that He will ultimately guide us to victory according to His perfect and sovereign will.

Questions for Reflection

What does Israel's repeated inquiry, despite initial losses, teach us about perseverance in prayer and seeking God's will?
How does the presence of the Ark of the Covenant in this verse inform our understanding of God's desire for relationship and accessibility, even in challenging times?
In what areas of your life might you be relying on your own strength or wisdom, rather than humbly and persistently inquiring of the Lord?
How can we ensure our "inquiries" of God today are marked by genuine humility, sincere repentance, and a willingness to accept His answers, even if they differ from our expectations?

FAQ

Why did Israel lose the first two battles despite inquiring of the Lord?

Answer: While the text does not explicitly state the precise reason for their initial defeats, several factors are implied. Firstly, their initial inquiry in Judges 20:18 was a simple "Who shall go up first?" which God answered. However, it is plausible that their attitude was one of presumption, expecting automatic victory simply because God had given permission, without sufficient humility, repentance, or a full understanding of the spiritual depth of the conflict. The subsequent weeping, fasting, and offerings in Judges 20:26 strongly suggest a deeper level of contrition and earnestness that was perhaps lacking in their earlier approaches. God may have allowed the defeats to humble them, expose their self-reliance, and lead them to a more profound dependence on Him, demonstrating that divine permission does not negate the need for spiritual preparation, a right heart, and a full commitment to His righteous cause.

What was the significance of the Ark's presence in this specific context?

Answer: The Ark of the Covenant's presence (Exodus 25:10-22) was profoundly significant as it symbolized God's dwelling among His people and served as the primary means through which they could formally consult Him. Its "being there" at this critical juncture meant that God was accessible for direct revelation. It underscored that despite the horrific civil war and Israel's moral failings, God had not abandoned His covenant people. Its presence provided the legitimate, divinely ordained channel for the high priest to seek God's will, often through the Urim and Thummim, ensuring that the guidance received was indeed from the Lord and not merely human conjecture. It was a tangible reminder of God's commitment to His covenant.

How do we "enquire of the Lord" today, since the Ark of the Covenant is no longer present?

Answer: While the physical Ark is no longer present, the principle of seeking God's direct guidance remains paramount for believers today. We "enquire of the Lord" primarily through fervent prayer, diligently studying His inspired Word (2 Timothy 3:16-17), and listening to the discerning leading of the indwelling Holy Spirit (John 16:13). The Holy Spirit guides us into all truth, illuminates Scripture, and convicts us of God's will. We also seek counsel from wise, godly individuals and the community of faith (Proverbs 11:14), always testing all counsel against the revealed Word of God. The New Covenant provides a more direct and intimate access to God through Jesus Christ, our Great High Priest, making every believer a temple of the Holy Spirit (1 Corinthians 6:19).

CHRIST-CENTERED FULFILLMENT

Judges 20:27, with its focus on Israel's desperate inquiry of the Lord through the Ark of the Covenant, powerfully foreshadows the ultimate and perfect access to God provided through Jesus Christ. The Ark, representing God's presence and the locus of divine communication, was a temporary and symbolic means of drawing near to a holy God. It required a high priest and specific rituals to mediate access, and even then, the people could not approach directly. In Christ, however, the very presence of God tabernacled among humanity (John 1:14), for in Him "all the fullness of the Deity lives in bodily form" (Colossians 2:9). He is the true and living Ark, the embodiment of God's covenant faithfulness and the ultimate revelation of His will. Through His sacrificial death on the cross, Jesus tore the veil of the temple from top to bottom (Matthew 27:51), symbolizing the direct, unhindered access we now have to the Father's throne of grace (Hebrews 4:16). No longer do we need a physical ark or an earthly high priest to "enquire of the Lord"; Christ Himself is our Great High Priest (Hebrews 4:14) and the mediator of a new and better covenant (Hebrews 8:6). Thus, the persistent seeking of God's will in Judges 20:27 finds its complete fulfillment in our ability to draw near to God with confidence, knowing that in Christ, we have been given every spiritual blessing and direct communion with the One who guides us into all truth (Ephesians 1:3).

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Commentary on Judges 20 verses 26–48

26 ¶ Then all the children of Israel, and all the people, went up, and came unto the house of God, and wept, and sat there before the LORD, and fasted that day until even, and offered burnt offerings and peace offerings before the LORD.

27 And the children of Israel enquired of the LORD, (for the ark of the covenant of God was there in those days,

28 And Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days,) saying, Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease? And the LORD said, Go up; for to morrow I will deliver them into thine hand.

29 And Israel set liers in wait round about Gibeah.

30 And the children of Israel went up against the children of Benjamin on the third day, and put themselves in array against Gibeah, as at other times.

31 And the children of Benjamin went out against the people, and were drawn away from the city; and they began to smite of the people, and kill, as at other times, in the highways, of which one goeth up to the house of God, and the other to Gibeah in the field, about thirty men of Israel.

32 And the children of Benjamin said, They are smitten down before us, as at the first. But the children of Israel said, Let us flee, and draw them from the city unto the highways.

33 And all the men of Israel rose up out of their place, and put themselves in array at Baaltamar: and the liers in wait of Israel came forth out of their places, even out of the meadows of Gibeah.

34 And there came against Gibeah ten thousand chosen men out of all Israel, and the battle was sore: but they knew not that evil was near them.

35 And the LORD smote Benjamin before Israel: and the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men: all these drew the sword.

36 So the children of Benjamin saw that they were smitten: for the men of Israel gave place to the Benjamites, because they trusted unto the liers in wait which they had set beside Gibeah.

37 And the liers in wait hasted, and rushed upon Gibeah; and the liers in wait drew themselves along, and smote all the city with the edge of the sword.

38 Now there was an appointed sign between the men of Israel and the liers in wait, that they should make a great flame with smoke rise up out of the city.

39 And when the men of Israel retired in the battle, Benjamin began to smite and kill of the men of Israel about thirty persons: for they said, Surely they are smitten down before us, as in the first battle.

40 But when the flame began to arise up out of the city with a pillar of smoke, the Benjamites looked behind them, and, behold, the flame of the city ascended up to heaven.

41 And when the men of Israel turned again, the men of Benjamin were amazed: for they saw that evil was come upon them.

42 Therefore they turned their backs before the men of Israel unto the way of the wilderness; but the battle overtook them; and them which came out of the cities they destroyed in the midst of them.

43 Thus they inclosed the Benjamites round about, and chased them, and trode them down with ease over against Gibeah toward the sunrising.

44 And there fell of Benjamin eighteen thousand men; all these were men of valour.

45 And they turned and fled toward the wilderness unto the rock of Rimmon: and they gleaned of them in the highways five thousand men; and pursued hard after them unto Gidom, and slew two thousand men of them.

46 So that all which fell that day of Benjamin were twenty and five thousand men that drew the sword; all these were men of valour.

47 But six hundred men turned and fled to the wilderness unto the rock Rimmon, and abode in the rock Rimmon four months.

48 And the men of Israel turned again upon the children of Benjamin, and smote them with the edge of the sword, as well the men of every city, as the beast, and all that came to hand: also they set on fire all the cities that they came to.

I. II. Main points1. 2. Sub-points(1.) (2.) Details

We have here a full account of the complete victory which the Israelites obtained over the Benjamites in the third engagement: the righteous cause was victorious at last, when the managers of it amended what had been amiss; for, when a good cause suffers, it is for want of good management. Observe then how the victory was obtained, and how it was pursued.

I. How the victory was obtained. Two things they had trusted too much to in the former engagements - the goodness of their cause and the superiority of their numbers. It was true that they had both right and strength on their side, which were great advantages; but they depended too much upon them, to the neglect of those duties to which now, this third time, when they see their error, they apply themselves.

1.They were previously so confident of the goodness of their cause that they thought it needless to address themselves to God for his presence and blessing. They took it for granted that God would bless them, nay, perhaps they concluded that he owed them his favour, and could not in justice withhold it, since it was in defence of virtue that they appeared and took up arms. But God having shown them that he was under no obligation to prosper their enterprise, that he neither needed them nor was tied to them, that they were more indebted to him for the honour of being ministers of his justice than he to them for the service, now they became humble petitioners for success. Before they only consulted God's oracle, Who shall go up first? And, Shall we go up? But now they implored his favour, fasted and prayed, and offered burnt-offerings and peace-offerings (Jdg 20:26), to make an atonement for sin and an acknowledgment of their dependence upon God, and as an expression of their desire towards him. We cannot expect the presence of God with us, unless we thus seek it in the way he has appointed. And when they were in this frame, and thus sought the Lord, then he not only ordered them to go up against the Benjamites the third time, but gave them a promise of victory: Tomorrow I will deliver them into thy hand, Jdg 20:28.

2.They were previously so confident of the greatness of their strength that they thought it needless to use any art, to lay any ambush, or form a stratagem, not doubting but to conquer purely by a strong hand; but now they saw it was requisite to use some policy, as if they had an enemy to deal with them that had been superior in number; accordingly, they set liers in wait (Jdg 20:29), and gained their point, as their fathers did before Ai (Jos. 8), stratagems of that kind being most likely to take effect after a previous defeat, which has flushed the enemy, and made the pretended flight the less suspected. The management of this artifice is here very largely described. The assurance God had given them of success in this day's action, instead of making them remiss and presumptuous, set all heads and hands on work for the effecting of what God had promised.

(1.)Observe the method they took. The body of the army faced the city of Gibeah, as they had done before, advancing towards the gates, Jdg 20:30. The Benjamites, the body of whose army was now quartered at Gibeah, sallied out upon them, and charged them with great bravery. The besiegers gave back. retired with precipitation, as if their hearts failed them upon the sight of the Benjamites, which they were willing to believe, proudly imagining that by their former success they had made themselves very formidable. Some loss the Israelites sustained in this counterfeit flight, about thirty men being cut off in their rear, Jdg 20:31, Jdg 20:39. But, when the Benjamites were all drawn out of the city, the ambush seized the city (Jdg 20:37), gave a signal to the body of the army (Jdg 20:38, Jdg 20:40), which immediately turned upon them (Jdg 20:41), and, it should seem, another considerable party that was posted at Baal-tamar came upon them at the same time (Jdg 20:33); so that the Benjamites were quite surrounded, which put them into the greatest consternation that could be. A sense of guilt now disheartened them, and the higher their hopes had been raised the more grievous was this confusion. At first the battle was sore (Jdg 20:34), the Benjamites fought with fury; but, when they saw what a snare they were drawn into, they thought one pair of heels (as we say) was worth two pair of hands, and they made the best of their way towards the wilderness (Jdg 20:42); but in vain: the battle overtook them, and, to complete their distress, those who came out of the cities of Israel, that waited to see the event of the battle, joined with their pursuers, and helped to cut them off. Every man's hand was against them.

(2.)Observe in this story, [1.] That the Benjamites, in the beginning of the battle, were confident that the day was their own: They are smitten down before us, Jdg 20:32, Jdg 20:39. Sometimes God suffers wicked men to be lifted up in successes and hopes, that their fall may be the sorer. See how short their joy is, and their triumphing but for a moment. Let not him that girdeth on the harness boast, except he has reason to boast in God. [2.] Evil was near them and they did not know it, Jdg 20:34. But (Jdg 20:41) they saw, when it was too late to prevent it, that evil had come upon them. What evils may at any time be near us we cannot tell, but the less they are feared the heavier they fall. Sinners will not be persuaded to see evil near them, but how dreadful will it be when it comes and there is no escaping! Th1 5:3. [3.] Though the men of Israel played their parts so well in this engagement, yet the victory is ascribed to God (Jdg 20:35): The Lord smote Benjamin before Israel. The battle was his, and so was the success. [4.] They trode down the men of Benjamin with ease when God fought against them, Jdg 20:43. It is an easy thing to trample upon those who have made God their enemy. See Mal 4:3.

II. How the victory was prosecuted and improved in a military execution done upon these sinners against their own souls. 1. Gibeah itself, that nest of lewdness, was destroyed in the first place. The ambush that entered the city by surprise drew themselves along, that is, dispersed themselves into the several parts of it, which they might easily do, now that all the men of war had sallied out and very presumptuously left it defenceless; and they smote all they found, even women and children, with the sword (Jdg 20:37), and set fire to the city, Jdg 20:40. Sin brings ruin upon cities. 2. The army in the field was quite routed and cut off: 18,000 men of valour lay dead upon the spot, Jdg 20:44. 3. Those that escaped from the field were pursued, and cut off in their flight, to the number of 7000, Jdg 20:45. It is to no purpose to think of out-running divine vengeance. Evil pursues sinners, and it will overtake them. 4. Even those that tarried at home were involved in the ruin. They let their sword devour for ever, not considering that it would be bitterness in the latter end, as Abner pleads long after, when he was at the head of an army of Benjamites, probably with an eye to this very story, Sa2 2:25, Sa2 2:26. They put to the sword all that breathed, and set fire to all the cities, Jdg 20:48. So that of all the tribe of Benjamin, for aught that appears, there remained none alive but 600 men that took shelter in the rock Rimmon, and lay close there four months, Jdg 20:47. Now, (1.) It is difficult to justify this severity as it was Israel's act. The whole tribe of Benjamin was culpable; but must they therefore be treated as devoted Canaanites? That it was done in the heat of war, that this was the way of prosecuting victories which the sword of Israel had been accustomed to, that the Israelites were extremely exasperated against the Benjamites for the slaughter they had made among them in the two former engagements, will go but a little way to excuse the cruelty of this execution. It is true they had sworn that whosoever did not come up to Mizpeh should be put to death, Jdg 21:5. But that, if it was a justifiable oath, yet extended only to the men of war; the rest were not expected to come. Yet, (2.) It is easy to justify the hand of God in it. Benjamin had sinner against him, and God had threatened that, if they forgot him, they should perish as the nations that were before them perished (Deu 8:20), who were all in this manner cut off. (3.) It is easy likewise to improve it for warning against the beginnings of sin: they are like the letting forth of water, therefore leave it off before it be meddled with, for we know not what will be in the end thereof. The eternal ruin of souls will be worse, and more fearful, than all these desolations of a tribe. This affair of Gibeah is twice spoken of by the prophet Hosea as the beginning of the corruption of Israel and a pattern to all that followed (Hos 9:9): They have deeply corrupted themselves as in the days of Gibeah; and (Hos 10:9), Thou hast sinned from the days of Gibeah; and it is added that the battle in Gibeah against the children of iniquity did not (that is, did not at first) overtake them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 26–48. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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Cross-References

Joshua 18:1
¶ And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them.
Judges 20:18
¶ And the children of Israel arose, and went up to the house of God, and asked counsel of God, and said, Which of us shall go up first to the battle against the children of Benjamin? And the LORD said, Judah shall go up first.
1 Samuel 4:3
And when the people were come into the camp, the elders of Israel said, Wherefore hath the LORD smitten us to day before the Philistines? Let us fetch the ark of the covenant of the LORD out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies.
1 Samuel 4:4
So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.
Judges 20:23
(And the children of Israel went up and wept before the LORD until even, and asked counsel of the LORD, saying, Shall I go up again to battle against the children of Benjamin my brother? And the LORD said, Go up against him.)
Jeremiah 7:12
But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.
Psalms 78:60
So that he forsook the tabernacle of Shiloh, the tent which he placed among men;