ARK (of the Covenant), Ark of the Testimony. - Thus the Pentateuch designates the most important and ancient object of Israelite worship from Moses to the exile; the other sacred books also call it the "Ark of the Lord" or "of God." It consisted (Ex. 25:10-22; 37:1-9) of a chest (the ordinary meaning of the Hebrew 'āron) of acacia wood, measuring 2½ cubits by 1½ by 1½ (if this is, as it seems, the smaller cubit [0.45 m]: approximately 1.12 m by 0.67 by 0.67). Inside and out it was covered with pure gold; around the top the gold formed a relief like a crown; at the 4 corners of the base it had 4 gold rings, through which two acacia poles, also gilded, were permanently inserted for carrying. On the upper surface rested a slab entirely of gold, on which were fixed two golden figures: the cherubim (v.), with wings spread so as to overshadow the surface, and their faces turned toward it. This slab is called in Hebrew kappōreth, which, through its connection with kipper "to expiate," is traditionally translated "propitiatory" (v.; Septuagint: Ἰλαστήριον), a religious name, philologically preferable to "cover" (in the Septuagint sometimes Ἰλαστήριον ἐπίθεμα). Inside was placed "the testimony," that is, the two tablets of the Law (I Kings 8:9; cf. Ex. 25:16); according to Hebr. 9:4, also a golden jar with some manna and Aaron's rod (but cf. Ex. 16:33-34); beside it was placed the book of the Law of Moses (Deut. 31:26).
A historical-archaeological comparison offers us the explanation of the symbolism of the Ark. The custom of preserving important documents in temples was ancient and widespread, for example in Rome the Sibylline Books on the Capitoline. But precisely in the Mosaic period, in Egypt, from which numerous forms of civilization came to the Hebrews, texts of covenant treaties were deposited at the feet of statues of divinities, as if to invoke the god as witness of the pact and guarantor of its observance. Moses would have acted similarly with regard to God. Yahweh was "enthroned upon the cherubim" (I Sam. 4:4, etc.) of the propitiatory, and more precisely on the space between their wings, where he appeared "in the cloud" (Lev. 16:2), and spoke to Moses (Ex. 25:22) and to others. The Ark was therefore felt not as a representation of God, but as his throne, the place of his presence, "the footstool of his feet" (Ps. 98:5); which explains how, since Yahweh was certainly quite distinct from the Ark (II Kings 6:12; I Kings 8:10, etc.), in its presence Yahweh was acclaimed (Num. 10:35 ff.; I Sam. 4:7; 6:20, etc.). Before the Ark, that is, "before Yahweh" (Josh. 18:8, etc.), people came to pray and offer sacrifices (I Sam. 1; 2:19; 6:15): the Ark was the center of worship.
The Ark, built by Bezalel (v.) shortly after the departure from Egypt (Ex. 37:1-9), first rested in the Mosaic Tabernacle (v.), followed the Israelites in the desert, then was at Shiloh until the time of Samuel (Josh. 18:1, 8-10; Judg. 20:18, 27; 21:2, 19; I Sam. 1:3, 21, 24; 2:14); from Shiloh it was carried as a pledge of divine protection into battle (Judg. 20:18 (Heb.), 28; II Sam. 4:3; I Sam. 11:11). Captured by the Philistines, because of the misfortunes it caused it was soon returned (I Sam. 4-6). It rested at Beth-shemesh, then remained at Kiriath-jearim (ibid. 6:12-7:2), from where it was solemnly transported by David into a special tent on Zion (II Sam. 6), and then by Solomon into the cella of his temple (I Kings 8:3-11). In the destruction of Jerusalem (587 B.C.) it disappeared forever. According to a tradition (II Macc. 2:4-8), Jeremiah hid it in a cave of Mount Nebo (the Ark is not among the sacred furnishings carried off by the Babylonians: Jer. 52:17-23).
Bibliography16 works
Giovanni Rinaldi
IN CHRISTIAN ARCHAEOLOGY
It is depicted in three Old Testament scenes in the 5th-century mosaics of St. Mary Major in Rome; it is carried on the shoulders of four Levites, as in the Joshua Roll of the Vatican Library.
Entirely characteristic is its mosaic representation in the eastern apse of the church of Germigny-des-Près (Loiret) in France, erected by Bishop Theodulf of Orléans (d. 821); there the ark, according to the text of Ex. 25:10-22; 37:1-9, is surmounted by two golden cherubim and protected by two great winged angels; from the starry sky the divine hand extends; the inscription accompanying the scene invites one to behold the holy oracle and to contemplate the splendor of the ark of God.
Bibliography
Enrico Josi