ARKITE
presence
on
the
field
of
battle
is
the
warrant
of
victory
(1
S
4SB-,
cf.
2
S
11").
as
Its
absence
is
the
explanation
of
defeat
(Nu
14").
Its
issue
to
and
return
from
battle
are
those
of
J"
Himself
(Nu
10»').
So
closely,
indeed,
is
the
ark
identified
with
the
personal
presence
of
J"
in
the
oldest
narratives
(see,
besides
the
above,
1
S
6^°,
2
S
6'"-
"),
that
one
is
tempted
to
identify
it
with
that
mysterious
'presence'
of
J"
which,
as
a
fuller
mani-festation
of
the
Deity
than
even
the
'angel
of
J",'
was
Israel's
supreme
guide
in
the
wilderness
wanderings
(Ex
32M
332
compared
with
v.'"-,
Dt
4*',
and
Is
63',
where
read
'
neither
a
messenger
nor
an
angel,
but
his
presence
delivered
them').
The
ark
was
thus
a
substitute
for
that
still
more
complete
Presence
(EV
'face')
which
no
man
can
see
and
live.
Under
the
prophetic
teaching
Israel
gradually
outgrew
this
naive
and
primitive,
not
to
say
fetish-like,
concep-tion,
and
in
the
7th
cent,
we
first
find
the
ark
spoken
of
as
the
receptacle
for
the
tables
of
the
Decalogue
(Dt
lO^").
Apart
from
other
difficulties
attending
this
tradition,
it
is
quite
inadequate
to
explain
the
extreme
reverence
and,
to
us,
superstitious
dread
with
which
the
afk
is
regarded
in
the
narratives
of
Samuel.
Hence
many
modern
scholars
are
of
opinion
that
the
stone
tables
of
the
Deuteronomio
tradition
have
taken
the
place
of
actual
fetish
stones,
a
view
which
it
is
impossible
to
reconcile
with
the
lofty
teaching
of
the
founder
of
Israel's
religion.
A.
R.
S.
Kennedy.
ARKITE
is
used
(Gn
10",
1
Ch
I'S)
tor
the
people
of
Arka,
a
town
and
district
of
Phcenicia
about
12
miles
north
of
Tripolis.
It
was
taken
by
Tlglath-pileser
iii.
in
B.C.
738.
As
the
birthplace
of
the
Emperor
Alexander
Severus,
it
was
later
called
Caesarea
Libani.
It
Is
probably
mentioned,
under
the
form
Irkata,
in
the
Amarna
Letters.
J.
F.
McCukdt.
ABM.
—
Part
of
the
insignia
of
royalty
amongst
Oriental
peoples
was
a
bracelet
worn
on
the
arm
(2
S
!">;
cf.
W.
R.
Smith's
reading
of
2
K
ll'*
where,
agreeing
with
Wellhausen,
he
would
substitute
'bracelet'
for
'testimony'
lOTJC^Sll
n.]).
The
importance
attached
to
the
functions
discharged
by
this
organ
are
incident-ally
referred
to
by
Job
in
his
solemn
repudiation
of
con-scious
wrong-doing
('Let
my
shoulder
fall
from
the
shoulder-blade,
and
mine
arm
be
broken
from
the
bone'
Sl22).
The
heart
was
said
to
be
situated
'between
the
arms,'
and,
therefore,
in
the
murder
of
Joram,
the
deadly
aim
of
Jehu
resulted
in
the
instantaneous
death
of
the
former
(2
K
9^").
It
is
interesting
to
recall
here
the
means
by
which
Jeremiah
escaped
the
vengeance
of
his
political
enemies,
especially
as
the
narrative
reveals
the
affection
inspired
by
the
prophet
amongst
some
of
the
courtiers
(Jer
38'^).
A
note
of
vividness
is
intro-duced
into
the
narratives
telling
of
St.
Paul's
method
of
bespeaking
attention
from
a
crowd
which
he
was
anxious
to
address
(Ac
13"
21",
cf.
12").
There
is
in
the
Gospels
no
more
beautiful
picture
than
the
two
presented
by
St.
Mark,
in
which
the
tenderness
of
Jesus
to
little
children
is
emphasized.
In
each
of
them
is
pointed
out
the
startling
method
by
which
His
teaching
was
often
enforced
objectively
on
His
hearers'
attention
(Mk
9»
10»,
cf.
Lk
228).
Besides
this
literal
use,
there
is
also
an
extensive
employment
of
the
word
in
a
metaphorical
or
a
spiritual
sense.
Sometimes
we
find
it
used
to
denote
the
strength
of
the
ungodly
and
their
power
to
commit
acts
of
cruel
tyranny
on
God's
people
(cf
.
Ps
10",
Job
38",
Ezk
302"-
;
cf.
'arm
of
flesh,'
2
Ch
32',
Jer
17').
Sometimes
the
word
expresses
the
might
of
God's
ceaseless
activity
either
on
behalf
of
His
chosen
(Dt
33",
Ps
44',
Is
33^
63'2,
Ac
13"),
or
in
breaking
the
power
of
His
enemies
(Ex
6«,
Dt
5",
Ezk
21'
322'),
or
again
in
upholding
the
movements
and
harmony
of
His
creation,
ruling
in
justice
with
unswerving
sternness
(Ezk
202>'-,
Job
40',
Is
40'»
515,
Jer
27'
32").
The
doom
pronounced
on
the
house
of
Eli
contains
this
word
to
express
the
ARMOUE,
ARMS
removal
of
that
latent
vitality
which
shows
itself
in
prolonged
hereditary
strength
and
activity
(1
S
2'K
cf.
Zee
11").
The
cognate
verb
is
also
used
not
only
literally,
to
furnish
arms
for
the
purposes
of
war
(Gn
14",
Nu
31'-
'),
but
also
in
a
spiritual
sense,
to
procure
and
make
use
of
those
graces
and
helps
which
are
meant
as
weapons,
offensive
and
defensive,
of
the
soul
against
sin
(1
P
4',
cf.
Eph
6").
J.
R.
Willis.
ARMAGEDDON.—
See
Har-Magedon.
ARMENIA.—
See
Ararat.
ARMLET.—
See
Ornaments,
§
4.
ARMONI.—
Son
of
Saul
by
Rizpah
(2
S
218).
ARMOUR,
ARMS.—
The
soldier's
arms,
offensive
and
defensive,
are
never
so
termed
in
our
EV
;
'
armour,'
'whole
armour'
(Eph
6"
[Gr.
panopUa],
the
'harness'
of
2
Mac
15^8^
j{,v
'full
armour'),
and
more
frequently
'weapons
of
war'
are
the
terms
employed.
In
RV
'
harness
'
in
this
sense
has
in
most
cases
given
place
to
'armour.'
1.
Offensive
arms.
—
In
a
familiar
representation
from
an
Egyptian
tomb
of
date
c.
B.C.
1895,
a
band
of
Semitic
nomads
are
depicted
with
the
primitive
arms
of
their
race—
the
short
spear,
the
bow,
and
the
throw-stick
—
the
last
perhaps
the
handstaves
of
Ezk
39«.
In
OT
the
principal
arms
of
attack
are
the
sword,
the
spear,
the
javelin,
the
bow,
and
the
sling,
(a)
The
spear
cltaims
precedence
as
an
oWer
weapon
than
the
sword.
The
normal
Hebrew
form,
the
chanith,
had
a
stout
wooden
shaft
with
a
flint,
bronze,
or
iron
(1
S
13")
head,
according
to
the
period.
Like
the
spear
of
the
modern
Bedouin
sheikh,
it
figures
as
a
symbol
of
leader-ship
in
the
case
of
Saul
(1
S
22=
26',
cf.
18i»ff-
RV).
The
rBmach
appears
to
have
been
a
lighter
form
of
spear,
a
lance,
and
to
have
largely
supplanted
the
heavier
spear
or
pike
in
later
times
(Neh
4i8-
",
Jl
310).
Both
are
rendered
'spear'
in
EV.
(6)
The
Hdonvi&s
shorter
and
lighter
than
either
of
the
above,
and
was
used
as
a
missile,
and
may
be
rendered
javelin
(Jos
818.
26
E.V,
Job
4128
RV
'the
rushing
of
the
javelin')
or
dart.
The
latter
term
is
used
as
the
rendering
of
several
missile
weapons,
of
which
the
precise
nature
is
uncertain.
(c)
The
sword
had
a
comparatively
short,
straight
blade
of
iron
(1
S
1321,
Is
2*),
and
was
occasionally
two-
edged
(Ps
1498,
He
i").
Ehud's
weapon,
only
18
inches
long,
was
rather
a
dagger
(Jg
3>8
AV,
RV
'sword').
The
sword
was
worn
on
the
left
side
in
a
leather
or
metal
sheath
(1
S
17"),
attached
to
a
waist-belt
or
girdle
(1
S
17"
2518,
2
S
208
rv).
It
occurs
frequently
in
symbol
and
metaphor
in
both
OT
and
NT.
It
is
appropriately
the
symbol
of
war,
as
the
plough-share
is
of
peace
(Is
2<,
Mic
4',
Jl
3'8).
In
NT
the
word
of
God
is
described
as
a
two-edged
sword
(He
412),
and
by
St.
Paul
as
the
'sword
of
the
Spirit'
(Eph
6").
(d)
The
bow
is
common
to
civil
(Gn
2120)
and
military
life,
and
vies
in
antiquity
with
the
spear.
It
was
made
of
tough,
elastic
wood,
sometimes
mounted
with
bronze
(Ps
188'
RV,
Job
20M).
Horn
also
was
used
for
bows
in
ancient
times,
and
those
with
the
double
curve
seem
to
have
been
modelled
on
the
horns
of
oxen.
The
bow-string
was
usually
of
px-gut,
the
arrows
of
reed
or
light
wood
tipped
with
fiint,
bronze,
or
iron.
The
battle
bows
(Zee
918
10<),
at
least,
must
have
been
of
con-siderable
size
—
the
Egyptian
bow
measured
about
5
ft.
—
since
they
were
strung
by
pressing
the
foot
on
the
lower
end,
while
the
upper
end
was
bent
down
to
receive
the
string
into
a
notch.
Hence
the
Heb.
expressions
'to
tread
(=
string)
the
bow,'
and
'
bow-treaders
'
for
archers
(Jer
50"-
2»).
The
arrows,
'the
sons
of
the
quiver'
(La
S",
RV
shafts),
were
carried
in
the
quiver,
which
was
either
placed
on
the
back
or
slung
on
the
left
side
by
a
belt
over
the
right
shoulder.
(c)
The
sling
was
the
shepherd's
defence
against
wild
