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14. from Saul and is MV, 10, 14, The Prophecy of Nathan and sacrifices are offered in various places. 8 that the ark plays 21 What is so striking, no greater part under Saul (cf. I Paralip. 13. 3). It was first at Silo, not in a tent but in a building. 9 It was thither that the Israelites, doubtless remembering how, at the time they is passed over Jordan and stood before Jericho, the ark had brought them victory, went to fetch this their guarantee of safety, after their defeat (1 Kings 4. 3). But in this self-seeking movement Yahweh saw that the pure faith of Josue was missing.
2. 9, 14-17; 8. 3, etc. 7 Cf. Num. 22 and 32 (Yahvist-Elohist tradition). Balaam seems to have worGod El (Num. 23. 22; 24, 4, 8, 16) or El Shaddai (24. 4), or El Elidn shipped the (24. 16). We to be back in the epoch of the Patriarchs or, if we prefer, practising the religion of the Western Semites, as it was before revelation. Balaam was the Mosaic seem still 1 The Mystery of the Temple 8 to that of a Nestorian system, that is, there is a presence but no 8 ontological union. In fact, if we examine the historians of Judaism, we find that the shekinah adds to the idea of a presence that of a connection with a place 9 and, in this respect, is akin to an indwelling.
10 (1929), col. 1404-1568; L. , A. Descamps, J. Giblet, B. erwartung* Berlin, 1925; L. Cerfaux, J, Coppens Rigaux, Uattente du Messie (Rech. -M. Feret, "L'e'conomie providentielle dans la R6v61ation biblique," in Forma gregis, Oct. 1952, Nov. 1952, Dec. 1952-Jan. 1953. * Acts 4. 25, hence the decree of the Biblical Commission, 1 May 1910 (penpossible, however, that the . zinger, n. 2133). The Mystery of the Temple 34 time, in the context of a royal messianism and even looks forward to a final, total and universal triumph, In Amos 9, 11-12, the restoration envisaged is perhaps more historical and political than genuinely messianic.
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