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 “A. 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), made of acacia wood, 2½ by 1½ by 1½ cubits (if, as seems likely, the smaller cubit is meant [0.45 m]: approx. 1.12 by 0.67 by 0.67 m). Inside and out it was covered with pure gold; around the top, the gold formed a raised rim like a crown; at the four corners of the base it had four golden rings, through which two acacia poles, also gilded, were permanently inserted for transport. On the upper surface rested a plate made entirely of gold, on which two golden figures were fixed: the cherubim (v.), with their wings spread so as to overshadow the surface, and their faces turned toward II. This plate is called in Hebrew kappōreth, which, through its connection with kipper “to atone,” has traditionally been translated “propitiatory” (v. Septuagint: Ἰλαστήριον), a religious designation, philologically preferable to “cover” (in the Septuagint sometimes Ἰλαστήριον ἐπίθεμα). Inside was placed “the testimony,” that is, the two tablets of the Law (I Reg. 8:9; cf. Ex. 25:16); according to Hebr. 9:4, also a golden vessel containing some manna and Aaron’s staff (but cf. Ex. 16:33–34); beside it was placed the book of the Law of Moses (Deut. 31:26).
An explanation of the symbolism of the A. is offered by a historical-archaeological comparison. The practice of preserving important documents in temples was ancient and widespread; for example, at Rome the Sibylline Books were kept on the Capitol. But precisely in the Mosaic period, in Egypt, whence numerous forms of civilization came to the Hebrews, texts of covenant treaties were deposited at the feet of statues of divinities, as though to invoke the god as witness to the pact and guarantor of its observance. Moses would have acted similarly with regard to God. Yahweh was “seated upon the cherubim” (I Sam. 4:4, etc.) of the propitiatory, and more precisely upon 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 A. therefore was understood not as a representation of God, but as his throne, the place of his presence, “the footstool of his feet” (Ps. 98:5); this explains how, although Yahweh was certainly distinct from the A. (II Reg. 6:12; I Reg. 8:10, etc.), Yahweh was acclaimed in its presence (Num. 10:35 ff.; I Sam. 4:7; 6:20, etc.). Before the A., that is, “before Yahweh” (Ios. 18:8, etc.), people came to pray and offer sacrifices (I Sam. 1; 2:19; 6:15): the A. was the center of worship.
The A., Beseleel (v.) shortly after the departure from Egypt (Ex. 37:1–9), first remained in the Mosaic Tabernacle (v.), accompanied the Israelites in the desert, and was then at Shiloh until Samuel (Ios. 18:1, 8–10; Iudc. 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 (Iudc. 20:18 (Hebr.), 28; II Sam. 4:3; I Sam. 11:11). Captured by the Philistines, it was soon returned because of the misfortunes it caused (I Sam. 4–6). It remained at Bethshemesh, then at Cariathiarim (ibid. 6:12–7:2), from where David solemnly transported it to a special pavilion on Zion (II Sam. 6), and Solomon then brought it into the inner chamber of his temple (I Reg. 8:3–11). It disappeared forever in the destruction of Jerusalem (587 B.C.). According to a tradition (II Mach. 2:4–8), Jeremiah concealed it in a cave on Mount Nebo (the A. is not among the sacred furnishings carried off by the Babylonians: Jer. 52:17–23).
Entirely characteristic is its mosaic representation in the eastern apse of the church of Germigny-des-Près (Loiret), France, erected by Bishop Teodulf of Orléans (d. 821); there the Ark, according to the text of Ex. 25:10–22; 37:1–9, is surmounted by two gilded cherubim and protected by two large winged angels; from the starry heavens the divine hand extends; the inscription accompanying the scene invites the viewer to gaze upon the holy oracle and contemplate the splendor of the Ark of God.