for the safekeeping of sacred reminders or testimony, the principal contents being the two tablets of the testimony or the Ten Commandments. (Ex. 25:16) A “golden jar having the manna and the rod of Aaron that budded” were added to the Ark, but were later removed sometime before the building of Solomon’s temple. (Heb. 9:4; Ex. 16:32-34; Num. 17:10; 1 Ki. 8:9; 2 Chron. 5:10) Just before Moses died, he gave a copy of the “book of the law” to the Levitical priests with instructions that it should be kept, not within, but “at the side of the ark of the covenant of Jehovah your God, . . . as a witness there against you.”—Deut. 31:24-26.

Symbolic of God’s presence

The Ark represented God’s presence throughout its history. Jehovah promised: “I will present myself to you there and speak with you from above the cover, from between the two cherubs that are upon the ark of the testimony.” “In a cloud I shall appear over the cover.” (Ex. 25:22; Lev. 16:2) Samuel wrote that Jehovah “is sitting upon the cherubs” (1 Sam. 4:4); hence the cherubs served as “the representation of the chariot” of Jehovah. (1 Chron. 28:18) Accordingly, “whenever Moses went into the tent of meeting to speak with [Jehovah], then he would hear the voice conversing with him from above the cover that was upon the ark of the testimony, from between the two cherubs; and he would speak to him.” (Num. 7:89) Later, Joshua and High Priest Phinehas also inquired of Jehovah before the Ark. (Josh. 7:6-10; Judg. 20:27, 28) However, only the high priest actually entered the Most Holy and saw the Ark, once a year, not to communicate with Jehovah, but in carrying out the Atonement Day ceremony.—Lev. 16:2, 3, 13, 15, 17; Heb. 9:7.

In other ways the presence of Jehovah as represented by the Ark brought blessings to Israel. It was customary when Israel moved camp for the Ark with its overhead cloud to lead the way. (Num. 10:33, 34) So, at the crossing of the Jordan, when the priests carrying the Ark stepped into the river’s water, Jehovah stopped its flow, allowing them to pass. (Josh. 3:1–4:18) In the line of march around Jericho, the war-equipped forces were followed by seven priests blowing horns, then the Ark, and behind was the rear guard. (Josh. 6:3-13) In contrast to the victory at Jericho was the defeat suffered when certain rebels presumptuously pushed ahead in an attempt to take the Promised Land contrary to divine instructions, and when “the ark of Jehovah’s covenant and Moses did not move away from the midst of the camp.” (Num. 14:44, 45) Interestingly, even the enemy Philistines recognized the presence of Jehovah when the Ark appeared on the battlefield. In their fright they cried out: “God has come into the camp [of Israel]!” “Woe to us, for such a thing as this never occurred before! Woe to us! Who will save us from the hand of this majestic God? This is the God that was the smiter of Egypt with every sort of slaughter in the wilderness.”—1 Sam. 4:6-8.

Jehovah’s presence continued to be demonstrated when the Philistines captured the Ark and took it to Ashdod to sit alongside the image of Dagon. That night, Dagon fell on his face; the next night he again toppled before the ark of Jehovah and his head and both palms of his hands were cut off. During the next seven months, as the Ark circulated among the Philistine cities, the people were plagued with piles and the city of Ekron was plunged into “a death-dealing confusion,” until finally the Ark was returned to Israel with proper offering.—1 Sam. 5:1–6:12.

The presence of Jehovah demanded that due respect and high regard be given the Ark. Hence, when the Ark set out on the move and when it came to rest, Moses proclaimed words of praise to Jehovah. (Num. 10:35, 36) High Priest Eli was so shocked to hear that the Philistines had captured the Ark that he lost his balance, fell over backward and broke his neck; also his daughter-in-law in the throes of death lamented, “Glory has gone away from Israel into exile, because the ark of the true God has been captured.” (1 Sam. 4:18-22) King Solomon acknowledged that “the places to which the ark of Jehovah has come are something holy.”—2 Chron. 8:11.

Not a magic charm

However, the Ark was not a magic charm. Its presence alone did not guarantee success; Jehovah’s blessings depended on the spiritual standing and faithful obedience of those possessing the Ark. Hence, the Israelites under the leadership of Joshua suffered defeat at Ai due to unfaithfulness, despite the presence of the Ark in their camp. (Josh. 7:1-6) Similarly, Israel’s trusting in the presence of the Ark among the very fighting forces did not prevent the Philistines from killing 30,000 Israelites and capturing the Ark. (1 Sam. 4:1-11) On the other hand, when Saul had the Ark brought near, victory came because of the clean standing Saul and the Israelites then enjoyed with Jehovah, and not just because of the Ark’s presence. (1 Sam. 14:18, 23) The return of the Ark from the Philistines was an occasion for great rejoicing, offering of sacrifices and thanksgiving, yet Jehovah “struck down the people with a great slaughter.” Why? “Because they had looked upon the ark of Jehovah” in violation of his command. (1 Sam. 6:11-21; Num. 4:6, 20) Exactly how many died on that occasion is not certain. The Masoretic text reads: “So he struck down among the people seventy men—fifty thousand men.” This ambiguous construction suggests some copyist’s error, the “fifty thousand men” possibly being an interpolation. The Syriac and Arabic say that “five thousand and seventy men” were struck down. The Targum of Jonathan reads: “And he struck down seventy men among the older men of the people, and fifty thousand among the congregation.” The Septuagint says that “seventy men among them, and fifty thousand of the men” were struck down. Josephus mentions only seventy men as being killed.—Antiquities of the Jews, Book VI, chap. I, par. 4.

LOCATIONS WHERE THE ARK WAS KEPT

The Ark had no permanent resting-place until the erection of Solomon’s temple. With the major conquest of the land completed (c. 1467 B.C.E.), it was moved to Shiloh, where it apparently remained (with the exception of a time when it was at Bethel) until captured by the Philistines. (Josh. 18:1; 1 Sam. 3:3; 6:1) Upon its return to Israelite territory it rested successively at Beth-shemesh and Kiriath-jearim, at this latter place for about seventy years. (1 Sam. 6:11-14; 7:1, 2) The only mention of its being moved from Kiriath-jearim before King David’s day was the time Saul had it brought to his campsite when fighting the Philistines.—1 Sam. 14:18.

David’s desire to have the Ark brought to Jerusalem was a good one, but the method he first used led to disaster. Instead of having it carried by the poles on the shoulders of the Kohathite Levites as instructed, David let it be placed on a wagon. This caused a near upset, and Uzzah’s death, because he touched it, contrary to God’s law.—2 Sam. 6:2-11; 1 Chron. 13:1-11; 15:13; Num. 4:15.

The Ark was finally brought to Jerusalem, properly carried by the Levites (1 Chron. 15:2, 15), and there it remained in a tent during the remainder of David’s reign. (2 Sam. 6:12-19; 11:11) The priests attempted to take the Ark along when they fled Absalom’s rebellion, but David insisted that it remain in Jerusalem, trusting that Jehovah would bring them all back safely to it. (2 Sam. 15:24, 25, 29; 1 Ki. 2:26) David desired to build a permanent house for the Ark, but Jehovah postponed such construction until Solomon’s reign. (2 Sam. 7:2-13; 1 Ki. 8:20, 21; 1 Chron. 28:2, 6; 2 Chron. 1:4) On the occasion when the temple was dedicated the Ark was moved from the tent on Zion into the Most Holy of the temple up on Mount Moriah, where it was placed under the overshadowing wings of two large cherubs. It was the only piece of furniture from the original tabernacle that became part of Solomon’s temple.—1 Ki. 6:19; 8:1-11; 1 Chron. 22:19; 2 Chron. 5:2-10; 6:10, 11; see TEMPLE, Solomon’s; CHERUB No. 1.

The only post-Solomonic historical reference to the ark of the covenant, nearly nine hundred years after it was made, is at 2 Chronicles 35:3 where King Josiah, about 642 B.C.E., commanded that it be returned to the temple. How it had come to be removed is not stated. Josiah came to the throne following some very apostate kings, one of whom had put an image in the house of Jehovah, and possibly one of these wicked kings removed the Ark. (2 Chron. 33:1, 2, 7) On the other hand, Josiah sponsored extensive repairs of the temple, during which time the Ark might have been kept elsewhere for its own protection against damage. (2 Chron. 34:8–35:19) There is no mention of the Ark’s being taken to Babylon. The Ark is not enumerated among the temple articles carried off. Likewise, there is no mention of its being returned and placed in Zerubbabel’s rebuilt temple; neither was a replacement made for it. When and under what circumstances the Ark disappeared is unknown.—2 Ki. 25:13-17; 2 Chron. 36:18; Ezra 1:7-11; 7:12-19.

Jeremiah foretold a time when the ark of the covenant would be no more, but that it would not be missed and Jehovah’s worshipers would experience no hardship because of not having it. Instead ‘Jerusalem itself will be called the throne of Jehovah.’ (Jer. 3:16, 17) In the symbolic book of Revelation John says that “the ark of his covenant was seen in his temple sanctuary” in heaven, probably indicating the presence of Jehovah.—Rev. 11:19.

ARM

A limb of the human body, often used figuratively in the Bible to represent the ability to exert strength or power. The “arm” of Jehovah God is immeasurably powerful, able to do marvelous creative works. (Jer. 27:5; 32:17) By his “arm” Jehovah also rules (Isa. 40:10; Ezek. 20:33); saves those in distress (Ps. 44:3; Isa. 52:10); delivers his people (Ex. 6:6; Isa. 63:12; Acts 13:17); supports and cares for them (Deut. 33:27; Isa. 40:11; Hos. 11:3); judges (Isa. 51:5); and scatters his enemies. (Ps. 89:10; Luke 1:51) Breaking the arm represents shattering one’s might. (Job 38:15; Ps. 10:15; Jer. 48:25) Through Jesus Christ, clothed with authority and power, and acting as Judge and Executioner, Jehovah manifests His might, represented by His “arm.”—Isa. 53:1; John 12:37, 38.

The arm of flesh, representing human power, is described in the Bible as unreliable and failing the one trusting in it. Jehovah warns his people of the fallacy and disaster of trusting in the human arm. (2 Chron. 32:8; Jer. 17:5) He will break the arm of the wicked, which is described as resting oppressively on their victims.—Job 35:9; 38:15; Ps. 10:15.

In King Nebuchadnezzar’s dream image, the breast and arms of silver represent Medo-Persia, the kingdom succeeding Babylon, the head of gold, as world power.—Dan. 2:32, 39.

ARMAGEDDON

See HAR–MAGEDON.

ARMONI

(Ar·moʹni) [pertaining to the palace].

One or two sons born to Saul by his concubine Rizpah. To expiate Saul’s bloodguilt, seven of his offspring, including Armoni, were given to the Gibeonites, who put them to death and exposed their corpses on the mountain. Rizpah kept watch, not letting fowl or beast molest them, until David had the bones buried.—2 Sam. 21:5-14.

ARMS, ARMOR

Defensive and offensive arms are often mentioned in the Bible, though it was not intended to be a glossary of such equipment and hence does not provide extensive details on their manufacture and utilization. Some concept of armor and weaponry employed in Biblical days can be gleaned from 1 Samuel 17:4-7, which mentions equipment possessed by the Philistine giant Goliath at the time of his final encounter, when the shepherd lad David, with confidence in Jehovah, vanquished this mighty antagonist.

While the Hebrew Scriptures in particular tell repeatedly of the use of the literal sword, spear, shield and other arms, they also consistently emphasize the vital necessity and advantage of trusting in Jehovah. (Gen. 15:1; Ps. 76:1-3; 115:9-11; 119:114; 144:2) Reliance upon him was evident in David’s words to Goliath: “You are coming to me with a sword and with a spear and with a javelin, but I am coming to you with the name of Jehovah of armies, the God of the battle lines of Israel, whom you have taunted. This day Jehovah will surrender you into my hand . . . And all this congregation will know that neither with sword nor with spear does Jehovah save, because to Jehovah belongs the battle.” (1 Sam. 17:45-47) Dependence upon Jehovah’s spirit and not military force is shown to be essential and effective. (Zech. 4:6) And in confirming His love for his figurative wife, Zion, Jehovah assured: “Any weapon whatever that will be formed against you will have no success.”—Isa. 54:17.

In the Christian Greek Scriptures literal armor and weapons receive little attention, whereas spiritual Israelites are admonished: “The night is well along; the day has drawn near. Let us therefore put off the works belonging to darkness and let us put on the weapons of the light.” (Rom. 13:12) The apostle Paul was girded with “the weapons of righteousness on the right hand and on the left,” and he told fellow members of spiritual Israel: “The weapons of our warfare are not fleshly, but powerful by God for overturning strongly entrenched things.”—2 Cor. 6:7; 10:4.

Paul also enables us to get a rather complete view of armor of ancient times in speaking of such spiritual equipment as the “large shield of faith” and the “helmet of salvation,” after urging Christians: “Put on the complete suit of armor from God that you may be able to stand firm against the machinations of the Devil.”—Eph. 6:11-17.

Especially significant are the inspired promises made by Jehovah God through the prophets Isaiah and Micah, which assure that in the “final part of the days” persons who are instructed by Jehovah will “beat their swords into plowshares and their spears into pruning shears.” (Isa. 2:2, 4; Mic. 4:3) Like righteously disposed inhabitants of ancient Israel who longed for such peace and placed their reliance upon Jehovah, members of spiritual Israel and their peace-loving companions depend upon Jehovah God, who is “a sun and a shield.” (Ps. 84:11) They know that under his kingdom the promise will be fulfilled: “He is making wars to cease to the extremity of the earth. The bow he breaks apart and does cut the spear in pieces.” (Ps. 46:9) It was, therefore, fitting for the psalmist to declare: “It was not in my bow that I kept trusting and it was not my sword that was saving me. For you [Jehovah] saved us from our adversaries, and those intensely hating us you put to shame. In God we will offer praise all day long, and to time indefinite your name we shall laud.”—Ps. 44:6-8.

ARMOR-BEARER

A military attendant of a king or other leader who carried his armor and weapons, stood by him in danger and did his bidding. Foes wounded by a prominent warrior might be given the final deathblow by his armor-bearer. (1 Sam. 14:13) These attendants were selected from among valiant soldiers, and some were evidently very devoted to their commanders.—1 Sam. 14:6, 7; 31:5.

Mortally wounded Abimelech had the attendant bearing his weapons put him to death that it might