לא יסור שבט מיהודה ומחקק מבין רגליו עד כי יבא שילה ולו יקהת עמים
The scepter shall not depart from Yehudah, nor the ruler's staff from between his feet, until men come to Shiloh; and unto him shall the obedience of the peoples be.
Rashi, following the Targumim and the Midrash, interprets Shiloh as Moshiach. This interpretation leaves the question why Moshiach would be called Shiloh.
Rashbam explains the verse differently, explaining that Shiloh refers to the well-known place with that name (as the above English translation has it). He explains that the mention of Shiloh refers to the division of the kingship, which occurred in Shiloh, when Rechavam became king of the tribes of Yehudah and Benyamin only.
Chizkuni takes the approach of Rashbam and explains in the light of Divrei HaYamim II, 10:1, that the above verse describes the main period of greatness of Yehudah as being from David until Rechavam, the son of Shlomo.
Ba'al HaTurim identifies Shiloh as Achiyah HaShiloni, the prophet from Shiloh who told Rechavam that his kingdom lost control over the ten tribes - an approach also mentioned by Chizkuni.
If this light, the verse would relate to a period of merely two kings - David and Shlomo. As the hefty formulation clearly suggests a longer period, in my humble opinion, the explanation of Chizkuni strengthens my contention that the period of Shlomo lasted a thousand years.
All this relates to the Pshat of the verse. At the level of Sod, the verse refers to Moshiach, as Rashi states in the name of Chazal. Ba'al HaTurim notes that the gematria of שילה equals the gematria of Moshe while the gematria of יבא שילה equals the gematria of Moshiach. I suggest that the Pshat sheds light on the Sod.
לח
