Other opponents of the Messianic interpretation take Shiloh as a _nomen appellativum_, in the signification of _rest_. They translate either, "Until rest cometh and people obey him" (thus _Vater_, _Gesenius_, _Knobel_), or, "Until he comes (or, they come) to rest" (thus _Hofmann_, _Kurtz_, and others). By "rest," they understand either the political rest enjoyed under David and Solomon, or they find here expressed the idea of eternal rest in [Pg 83] the expected Messianic time. Thus do _Gesenius_, _Hofmann_, and _Kurtz_ understand it. The last-named determines the sense thus: "Judah shall remain in the uninterrupted possession of a princely position among his brethren, until through warfare and by victory he shall have realized the aim, object, and consummation of his sovereignty in the attained enjoyment of happy rest and undisturbed peace, and in the willing and joyful obedience of the nations." But this explanation is to be suspected, simply from the circumstance, that, in whatever other place Shiloh occurs, it is used as a _nomen proprium_; while it is entirely overthrown by the circumstance, that, according to its form, as already deduced, Shiloh can be nothing else than a _nomen proprium_.[14] We here only remark, by way of anticipation, that David, Solomon, Isaiah, and Ezekiel bear testimony against this explanation. An interpretation which dissevers the connection betwixt Shiloh and Shiloh, betwixt Shiloh and Solomon, betwixt Shiloh and the Prince of Peace, betwixt Shiloh and Him "whose is the judgment," must be, thereby, self-condemned. Against the explanation, "Until he comes to rest," it may also be urged, that the Accusative could not here stand after a verb of motion; it was too natural to consider Shiloh as the subject. If it had been intended in any other sense, a preposition would have been absolutely requisite.