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1 Samuel 4

David Guzik · Citado em PreceptAustin

1 Samuel 4

Guzik- Israel competed on more equal terms with Moab and Ammon but the Philistines had Greek military equipment (such as helmets, shields, chain mail armor, swords and spears) making the Philistines more formidable opponents. The Philistines were the first people in Canaan to process iron and they made the most of it. This was a difficult period for Israel. “Never did time seem more hopeless than when Samuel arose. The Philistines, strengthened not merely by a constant influx of immigrants, but by the importation of arms from Greece, were fast reducing Israel to the condition of a subject race.” (Smith, Pulpit Commentary) As an anecdotal aside, while this is the first mention of the Philistines in the two books of Samuel, it is far from the last, for this dread enemy will show up 182 more times in 1-2 Samuel (out of a total of 288 uses in the OT)! There are no occurrences of the Philistines in the New Testament (which is very likely a reflection of the prophecy in the last OT use of Philistine - Zechariah 9:6! God always keeps His Word! And even though God used Philistine as His instrument against Israel, He would still hold them accountable for their free-will choices to fight against His Chosen People!) Who or what are the Philistines in your life dearly beloved child of God? And camped beside Ebenezer (Eben - eben + 'ezer= help) - Ebenezer was near Aphek, in Israelite territory, but the exact location is not known (see map of possible location). It appears that Ebenezer had not as yet received this name (see 1 Sa 7:12+) but one cannot be dogmatic as some writers think the same name refers to different places. (see Wiersbe's note below). In the use in chapter, Ebenezer is clearly a monument set up in an open plain fit for the purposes of war. Ebenezer should have been a good place for Israel to camp because it meant "Stone of Help" (1Sa 5:1+, 1Sa 7:12+) and Jehovah is known as Jehovah Ezer, the The LORD our Helper! Theoretically, Israel should have been undefeatable because of the name of the place and the presence of the Person (Jehovah)! But as the saying goes, appearances can be deceiving! The first battle at Ebenezer resulted in defeat for Israel. The next battle recorded at Ebenezer resulted in defeat for the Philistines, thus giving rise to the memorial name, Eben-ezer, the Stone of help! (1Sa 7:10-11, 12+)

1 Samuel 4

Guzik points out that "The ark went into battle before. The ark went in front of the marchers around the city of Jericho (Joshua 6:6–8). Moses told the priests to lead the ark into battle against the Midianites (Numbers 31:6). Later, Saul brought the ark into battle (1 Samuel 14:18), as did David (2 Samuel 11:11). Young on why Israel would seek to use the Ark in battle - The ark preceded Israel at the crossing of the Jordan and at the battle of Jericho. It symbolized the presence and power of Jehovah, and the elders believed that apostasy could be rectified by the presence of the divine symbol. They could not distinguish between the ark as the symbol of God's presence and the actual presence of God. (Borrow Wycliffe Bible Commentary) That it may come among us and deliver (yasha; Lxx sozo = save, deliver, rescue) us from the power of our enemies: NET - "When it is with us, it will save us from the hand of our enemies." Note power is Hebrew kaph, which is literally the palm or hollow part of the hand. To be in the hand of an enemy was to be under their power and authority. This wish by the elders smacks of an Old Testament example of the aberrant teaching "Let go, let God," we'll let go and let the Ark deliver us! What they needed to do was "let go" of their idols (cf 1Sa 7:3, 4+) and then the LORD would deliver them as He does some 20 years later (1Sa 7:11+). Notice they use the word "IT" referring to an inanimate object instead of "HE" referring to the Living God! The Ark where God would meet with man had been reduced to an amulet or talisman (see list of lucky symbols)! How dangerous it is to focus on the shadow and miss the greater truth the shadow is pointing to. To say it was the Ark that would deliver was essentially giving it almost miraculous qualities. Jeremiah's warning would have been apropos for the elders of Israel... "Behold, you are trusting in deceptive words to no avail. 9 "Will you steal, murder, and commit adultery, and swear falsely, and offer sacrifices to Baal, and walk after other gods that you have not known, 10 then come and stand before Me in this house, which is called by My name, and say, 'We are delivered!'-- that you may do all these abominations? 11 "Has this house, which is called by My name, become a den of robbers in your sight? Behold, I, even I, have seen it," declares the LORD. (Jeremiah 7:8-11) William Blaikie on taking the Ark of God - The first was, that the elders had no legitimate control over the ark. The custody of it belonged to the priests and the Levites, and Eli was the high priest. If the rulers of the nation at any time desired to remove the ark (as David afterwards did when he placed it on Mount Zion), that could only be done after clear indications that the step was in accordance with the will of God, and with the full consent of the priests. There is no reason to suppose that any means were taken to find out whether its removal to the camp was in accordance with the will of God; and as to the mind of the priests, Eli was probably passed over as too old and too blind to be consulted, and Hophni and Phinehas would be restrained by no scruples from an act which every one seemed to approve. The second great objection to the step was that it was a superstitious and irreverent use of the symbol of God’s presence. Evidently the people ascribed to the symbol the glorious properties that belonged only to the reality. They expected that the symbol of God’s presence would do for them all that might be done by His presence itself. And doubtless there had been occasions when the symbol and the reality went together. In the wilderness, in the days of Moses, “It came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let Thine enemies be scattered, and let them that hate Thee flee before Thee” (Num. 10:35). But these were occasions determined by the cloud rising and going before the host, an unmistakable indication of the will of God (Num. 9:15–22). God’s real presence accompanied the ark on these occasions, and all that was expressed in the symbol was actually enjoyed by the people. There was no essential or inherent connection between the two; the actual connection was determined merely by the good pleasure of God. It pleased Him to connect them, and connected they were. But the ignorant and superstitious elders forgot that the connection between the symbol and the reality was of this nature; they believed it to be inherent and essential. In their unthinking and unreasoning minds the symbol might be relied on to produce all the effect of the reality. If only the ark of God were carried into the battle, the same effect would take place as when Moses said in the wilderness, “Rise up, Lord, and let Thine enemies be scattered.” (1 Samuel 4) Defeated (struck, smote) (05062) nagaph means to give a blow, usually from God and either fatal or disastrous (Ex 8:2, Passover - Ex 12:23, 27, smiting Israel after making a golden calf). Prophecy to Israel she would be struck down because of her disobedience (Lev 26:17). Moses warning Israel would be struck down if they went against their enemies after refusing to go into the promised land (Nu 14:42). Lord causes defeat of Israel's enemies if they obey (Dt 28:7) but defeat (striking down) of Israel if the disobey (Dt 28:25)> Striking one's foot (figuratively speaking) is prevented by walking in wisdom (Pr 3:23). Camp (04264)(machaneh from hanah = to encamp) means an encampment and is often translated "army." Baker writes "The basic idea of this word is that of a multitude of people who have gathered together (Ezek. 1:24). This word is often used within the context of travel, like the wandering Israelites (Ex. 14:19, 20; Num. 4:5); or within the context of war (1 Sam. 17:1; 2 Ki. 6:24; 19:35). This word is most often used of Israel but is also used to describe foreign nations (Josh. 10:5; Judg. 7:8-11, 13-15; 1 Sam. 29:1); or even God's encampment (Gen. 32:2[3]; 1 Chr. 12:22[23]).(The Complete Word Study Dictionary – Old Testament.) Victor Hamilton adds - In the OT a "camp" is a temporary (never permanent) protective enclosure for a tribe or army. It is derived from the verb ḥānâ "to bend, curve," and hence it may be that the Hebrew camp (or the ancient semitic camp, since the word was not limited to the Hebrews) was originally circular in layout. Possibly such a circular camp, i.e., tents erected in a protective circle around the cattle, may derive from early semi-nomadic days. Or the word may derive from the circular lines of a besieging force. A glance, however, at the camp described in the early chapters of Numbers (Numbers 1:47—2:34; Numbers 3:14-16; Numbers 10:11-28) reveals that the Israelite camp is set up in a square around the tent of meeting tabernacle. In a schematic arrangement three tribes, each with their own insignia, were stationed on the four sides of the tabernacle, with special positioning for the Levites. To choose a campsite when one is or expects to be continually hounded by antagonistic forces is not easy. The Bible indicates that at least two factors were in mind when a camp site was chosen: (1) the availability of water (Joshua 11:5; Judges 7:1, and hence the advantage to camping at an oasis rather than at a site dependent on the flow of a river); and (2) lines of natural defense which formed a barricade (1 Samuel 17:3; 1 Samuel 26:3). Most important, the camp, as described in the Pentateuch, assumes its significance simply because it is adjacent to the tabernacle, the dwelling place of God's presence. As a result certain conditions must be observed and maintained. For one thing, cleanliness in the camp is imperative (Numbers 5:1-4; Deut. 23:10-14). The dead were buried outside the camp (Leviticus 10:4-5). The lepers were banished from the camp (Leviticus 13:46). For coming in contact with anything dead the penalty was exclusion from the camp for seven days (Numbers 31:19). Criminals were executed outside the camp (Leviticus 24:23, and cf. Hebrews 13:12, "Jesus also suffered outside the gate"). The camp is too close to God's presence to allow sin or impurity to intrude. The idea of "God's camp" is also applied to the permanent temple as seen in 2 Chron. 31:2. The LXX translation for maḥăneh, parembole, is also applied in the NT to the church (Rev. 20:9), "the camp of the saints." (See TWOT online) Machaneh - 189v - armies(6), army(27), army camp(1), camp(158), camps(12), companies(3), company(5), fight(2), host(1). Gen. 32:2; Gen. 32:7; Gen. 32:8; Gen. 32:10; Gen. 32:21; Gen. 33:8; Gen. 50:9; Exod. 14:19; Exod. 14:20; Exod. 14:24; Exod. 16:13; Exod. 19:16; Exod. 19:17; Exod. 29:14; Exod. 32:17; Exod. 32:19; Exod. 32:26; Exod. 32:27; Exod. 33:7; Exod. 33:11; Exod. 36:6; Lev. 4:12; Lev. 4:21; Lev. 6:11; Lev. 8:17; Lev. 9:11; Lev. 10:4; Lev. 10:5; Lev. 13:46; Lev. 14:3; Lev. 14:8; Lev. 16:26; Lev. 16:27; Lev. 16:28; Lev. 17:3; Lev. 24:10; Lev. 24:14; Lev. 24:23; Num. 1:52; Num. 2:3; Num. 2:9; Num. 2:10; Num. 2:16; Num. 2:17; Num. 2:18; Num. 2:24; Num. 2:25; Num. 2:31; Num. 2:32; Num. 4:5; Num. 4:15; Num. 5:2; Num. 5:3; Num. 5:4; Num. 10:2; Num. 10:5; Num. 10:6; Num. 10:14; Num. 10:18; Num. 10:22; Num. 10:25; Num. 10:34; Num. 11:1; Num. 11:9; Num. 11:26; Num. 11:27; Num. 11:30; Num. 11:31; Num. 11:32; Num. 12:14; Num. 12:15; Num. 13:19; Num. 14:44; Num. 15:35; Num. 15:36; Num. 19:3; Num. 19:7; Num. 19:9; Num. 31:12; Num. 31:13; Num. 31:19; Num. 31:24; Deut. 2:14; Deut. 2:15; Deut. 23:9; Deut. 23:10; Deut. 23:11; Deut. 23:12; Deut. 23:14; Deut. 29:11; Jos. 1:11; Jos. 3:2; Jos. 5:8; Jos. 6:11; Jos. 6:14; Jos. 6:18; Jos. 6:23; Jos. 8:13; Jos. 9:6; Jos. 10:5; Jos. 10:6; Jos. 10:15; Jos. 10:21; Jos. 10:43; Jos. 11:4; Jos. 18:9; Jdg. 4:15; Jdg. 4:16; Jdg. 7:1; Jdg. 7:8; Jdg. 7:9; Jdg. 7:10; Jdg. 7:11; Jdg. 7:13; Jdg. 7:14; Jdg. 7:15; Jdg. 7:17; Jdg. 7:18; Jdg. 7:19; Jdg. 7:21; Jdg. 7:22; Jdg. 8:10; Jdg. 8:11; Jdg. 8:12; Jdg. 21:8; Jdg. 21:12; 1 Sam. 4:3; 1 Sam. 4:5; 1 Sam. 4:6; 1 Sam. 4:7; 1 Sam. 11:11; 1 Sam. 13:17; 1 Sam. 14:15; 1 Sam. 14:19; 1 Sam. 14:21; 1 Sam. 17:1; 1 Sam. 17:4; 1 Sam. 17:17; 1 Sam. 17:46; 1 Sam. 17:53; 1 Sam. 26:6; 1 Sam. 28:1; 1 Sam. 28:5; 1 Sam. 28:19; 1 Sam. 29:1; 1 Sam. 29:6; 2 Sam. 1:2; 2 Sam. 1:3; 2 Sam. 5:24; 2 Sam. 23:16; 1 Ki. 16:16; 1 Ki. 22:34; 1 Ki. 22:36; 2 Ki. 3:9; 2 Ki. 3:24; 2 Ki. 5:15; 2 Ki. 6:24; 2 Ki. 7:4; 2 Ki. 7:5; 2 Ki. 7:6; 2 Ki. 7:7; 2 Ki. 7:8; 2 Ki. 7:10; 2 Ki. 7:12; 2 Ki. 7:14; 2 Ki. 7:16; 2 Ki. 19:35; 1 Chr. 9:18; 1 Chr. 9:19; 1 Chr. 11:15; 1 Chr. 11:18; 1 Chr. 12:22; 1 Chr. 14:15; 1 Chr. 14:16; 2 Chr. 14:13; 2 Chr. 18:33; 2 Chr. 22:1; 2 Chr. 31:2; 2 Chr. 32:21; Ps. 27:3; Ps. 78:28; Ps. 106:16; Cant. 6:13; Isa. 37:36; Ezek. 1:24; Ezek. 4:2; Joel 2:11; Amos 4:10; Zech. 14:15 Ark (0727)(aron means a chest, a box (first use was coffin for Joseph's body - Ge 50:26), a container for funds to repair the Temple in (2 Ki 12:10-11, 2 Chr 24:8, 10-11). It is used most often of the Ark in the Holy of Holies and is first called the Ark of the Covenant in Nu 10:33. Jack Lewis on aron - As described in Exodus, Bezaleel made the ark of acacia wood. There were gold rings on the corners through which staves were placed for carrying it (Exodus 25:10-21; Exodus 37:1-9). In size the ark was 2 1/2 by 1 1/2 by 1 1/2 cubits, and was overlaid inside and out with gold (Exodus 25:11). It was surmounted by the mercy seat (kappōret) and cherubim with outstretched wings. The ark contained the tables of stone with the law (Deut. 10:1-5; Exodus 40:20), a pot of manna, and Aaron's rod which budded (Hebrews 9:4). The Damascus Document, fragments of which were found at Qumran, has the peculiar tradition that a copy of the Law was in the ark and it was sealed, which explains why David had not read it! (C.D.C. 5, 3). The ark was set in the most holy place in the tabernacle. In the wilderness the ark was carried by the Levites (Deut. 10:8) before the line of march. A liturgical formula was recited when it was transported (Numbers 10:35-36). The ark was prominent at the crossing of the Jordan (Joshua 3-4) and in the capture of Jericho (Joshua 6-7). It was at Gilgal (Joshua 7:6), Shechem (Joshua 8:33), Bethel (Judges 20:27-28), and later Shiloh (1 Samuel 3:3). It was carried into battle against the Philistines at Aphek. They captured it (1 Samuel 4:3-11) but it caused plagues in the Philistine cities (1 Samuel 6:3-4). It was returned to Israel and for twenty years remained in the house of Abinadab at Kiriathjearim. Finally David brought it up to Jerusalem (1 Samuel 7:1-2; 2 Samuel 6:1ff.; Psalm 132:18). Helping move the ark, Uzzah fell dead for touching it (2 Samuel 6:6-11). After that incident, it remained three months at the house of Obed edom. Later it was carried on a military expedition against the Ammonites (on one interpretation of 2 Samuel 11:11), but it remained in Jerusalem at Absalom's revolt (2 Samuel 15:24f.). Solomon placed it in the holy of holies of the temple (1 Kings 8). The ultimate fate of the ark is a mystery. Jeremiah 3:16-17 may imply its existence as late as the time of Nebuchadnezzar. It was the subject of later Jewish legend (2 Macc. 2:4f.; T. Sota 13:1; The Lives of the Prophets, ed. Torrey, I, p. 36). There was no ark in either Zerubbabel's or Herod's temple (cf. Josephus, Wars 5.5.5). Often designated "the ark" (hā-ʾārôn), it is also "the ark of the Lord" (Joshua 4:11, etc.) and "the ark of God" (1 Samuel 3:3, etc.). It is called "the ark of the God of Israel" by the Philistines (1 Samuel 5:2-11, etc.). The ark is most often "the ark of the covenant" (’ārôn habberît, Numbers 10:33, etc., 184 times), "the ark of the testimony" (ʾārôn ha-ʿēdût, Exodus 25:22, etc.; 13 times); "the ark of thy might" (Psalm 132:8), and once "the holy ark" (ʾārôn haqqōdesh; 2 Chron. 35:3). (Borrow the TWOT) Deliver (save, help) (03467) yasha' (cf yeshua gives us "Jesus") means to help, to save, to deliver. The root in Arabic is "make wide" which underscores the main thought of yasha' as to bring to a place of safety or broad pasture in contrast to a narrow strait which symbolizes distress or danger. Yasha' connotes protection that produces freedom from a present danger (2Sa 22:3, Job 5:4), salvation or deliverance in a religious sense (Ps 51:12), a title of God (Savior - 2Sa 22:47; 1Chr 16:35; Ps 18:46; Ps 24:5; Ps 25:5; Ps 27:9; Ps 65:5; Ps 79:9; Ps 85:4; Isa 17:10; 62:11; Mic 7:7 Hab 3:18), victory as an act or a result of conquering (2Sa 22:36; Ps 18:35) It is notable that almost 20% of the uses of yasha' are found during the dark days of Judges (dominated by the heart attitude of Jdg 21:25), which surely speaks of the undeserved lovingkindness of God! QUESTION - What is the ark of the testimony? ANSWER - The first mention of the ark of the testimony is in Exodus 25:10. God gave Moses specific instructions for building a tabernacle as they traveled in the wilderness. The tabernacle would be the place where the glory of God would dwell among His people (Exodus 25:8–9). Among hundreds of other descriptive instructions for this tabernacle, God told Moses to build an ark of the testimony, also called the ark of the covenant (Exodus 25:21–22). The words testimony and covenant both refer to the conditional agreement made between God and the children of Israel at Mount Sinai. An ark is, literally, a box or chest. So the ark of the testimony is the “box of the agreement.” The ark of the testimony was a wooden box, covered in gold inside and out. It had four exterior rings through which poles could be attached for carrying. No one but the high priest could touch the ark (Numbers 4:15). To do so would result in instant death, as happened with a man named Uzzah (2 Samuel 6:1–7). God was beginning to teach His people about His holiness and their unworthiness. He demonstrated to them that His commands were not suggestions to be negotiated. He wanted to teach them to obey Him in all things, whether or not they understood the reason for the rules. The lid of the ark was also made of gold and formed a seat between two cherubim, called the mercy seat. It was there that God would meet with His people (Exodus 25:22). Inside the ark of the testimony, Moses placed the tablets of the Law that God gave him on the mountain. The ark was placed inside the tabernacle in the most holy place, where only the high priest could go once a year (Exodus 26:34). Through it all, God was painting a picture to help us understand what is required for sinful man to come into the presence of a holy God. The ark of the testimony got its name from the fact that it would be the housing for God’s testimony to His people. His Law was not only verbal, but written, etched in stone (Exodus 34:28; Deuteronomy 5:22), so there could be no excuse for disobedience. Hebrews 9:4 tells us that, later, the Israelites added to the stone tablets within the ark of the testimony a jar of manna (Exodus 16:32–33) and Aaron’s rod that budded (Numbers 17:8–10). The ark of the testimony represented the presence of God with His people, and His power went with them wherever they took the ark (Joshua 3:6; Numbers 10:33–35). The enemies of Israel, the Philistines, stole the ark once (1 Samuel 5:1), hoping its power would help them. They set it in their idol’s temple and waited for the good luck it would bring. But calamity broke out among the Philistines, until they begged their leaders to send the ark back to Israel (1 Samuel 5:4, 6, 9, 11–12). God demonstrated that He was not a good-luck charm whose power could be had by whoever captured His ark. The power was not in the ark of the testimony itself; the ark only represented the presence of God with His people. Since the death and resurrection of Jesus (Romans 14:9), God no longer uses an ark of the testimony to dwell with His people. We are under a new testament or covenant. At Pentecost, He sent the Holy Spirit to indwell every believer (Acts 2:1–4, 38–39). We become His temple (1 Corinthians 6:19). When we have been born again by faith in Jesus Christ (John 3:3, 16), we take God with us everywhere we go. It did the Philistines no good to harbor the ark, because the ark had no power in itself if God was not on their side. Likewise, we do not need physical items—crosses, images, holy relics—to carry the power of God with us because He already abides in us. That awareness of His presence, called the fear of the Lord (Psalm 19:19; Proverbs 15:33), helps us make decisions that honor Him. QUESTION - What happened to the Ark of the Covenant? ANSWER - What happened to the Ark of the Covenant is a question that has fascinated theologians, Bible students, and archeologists for centuries. In the eighteenth year of his reign, King Josiah of Judah ordered the caretakers of the Ark of the Covenant to return it to the temple in Jerusalem (2 Chronicles 35:1-6; cf. 2 Kings 23:21-23). That is the last time the ark’s location is mentioned in the Scriptures. Forty years later, King Nebuchadnezzar of Babylon captured Jerusalem and raided the temple. Less than ten years after that, he returned, took what was left in the temple, and then burnt it and the city to the ground. So what happened to the ark? Was it taken by Nebuchadnezzar? Was it destroyed with the city? Or was it removed and hidden safely away, as evidently happened when Pharaoh Shishak of Egypt raided the temple during the reign of Solomon’s son Rehoboam? (“Evidently” because, if Shishak had managed to take the Ark, why did Josiah ask the Levites to return it? If the Ark was in Egypt—à la the plotline of Raiders of the Lost Ark—the Levites would not have possessed it and therefore could not have returned it.) Interestingly, Revelation 11:19 mentions the ark as being in heaven: “Then God’s temple in heaven was opened, and within his temple was seen the ark of his covenant. And there came flashes of lightning, rumblings, peals of thunder, an earthquake and a severe hailstorm.” This verse has led some to speculate that the ark was taken up to heaven to be preserved there. But the ark that John sees in his vision of heaven is probably not the same ark that Moses constructed. We know that the articles in the tabernacle were “copies of the heavenly things” (Hebrews 9:23) and that the sanctuary itself was but “a copy and shadow of what is in heaven” (Hebrews 8:5). Revelation 11 deals with the sounding of the seventh trumpet, which ushers in a final round of judgments upon the earth. John’s glimpse of the ark is probably meant as a reminder that God has not forgotten His people, that He is present with them, and that true worship will soon be restored. The non-canonical book of 2 Maccabees reports that just prior to the Babylonian invasion, Jeremiah, “following a divine revelation, ordered that the tabernacle and the ark should accompany him and...he went off to the mountain which Moses climbed to see God’s inheritance [i.e., Mt. Nebo; cf. Deuteronomy 34:1]. When Jeremiah arrived there, he found a room in a cave in which he put the tent, the ark, and the altar of incense; then he blocked up the entrance” (2:4-5). However, “Some of those who followed him came up intending to mark the path, but they could not find it. When Jeremiah heard of this, he reproved them: ‘The place is to remain unknown until God gathers his people together again and shows them mercy. Then the Lord will disclose these things, and the glory of the Lord will be seen in the cloud, just as it appeared in the time of Moses and when Solomon prayed that the Temple might be gloriously sanctified’” (2:6-8). It is not known if this secondhand (see 2:1) account is accurate; even if it is, we will not know until the Lord comes back, as the account itself claims. Other theories concerning the whereabouts of the lost ark include Rabbis Shlomo Goren and Yehuda Getz’s claim that it is hidden beneath the temple mount, having been buried there before Nebuchadnezzar could steal it away. Unfortunately, the temple mount is now home to the Dome of the Rock, an Islamic holy site, and the local Muslim community refuses to allow it to be excavated. So we cannot know if Rabbis Goren and Getz are correct. Explorer Vendyl Jones, among others, believes that an artifact found among the Dead Sea Scrolls, the enigmatic “Copper Scroll” of Qumran Cave 3, is actually a treasure map of sorts detailing the location of a number of precious treasures taken from the temple before the Babylonians arrived, among them the lost Ark of the Covenant. Whether or not this is true remains to be seen, as no one has yet been able to locate all of the necessary geographical landmarks listed on the scroll. Interestingly, some scholars speculate that the Copper Scroll may actually be the record referred to in 2 Maccabees 2:1 and 4, which describes Jeremiah hiding the ark. While this is an interesting speculation, it remains unsubstantiated. Former East African correspondent for “The Economist,” Graham Hancock, published a book in 1992 entitled The Sign and the Seal: The Quest for the Lost Ark of the Covenant, in which he argued that the ark had been stowed away in Saint Mary of Zion’s Church in Aksum, an ancient city of Ethiopia. Explorer Robert Cornuke of the B.A.S.E. Institute, also believes the Ark may now reside in Aksum. However, no one has yet found it there. Similarly, archaeologist Michael Sanders believes the ark is hidden away in an ancient Egyptian temple in the Israeli village of Djaharya, but he has yet to actually find it there. A doubtful Irish tradition maintains that the Ark is buried under the Hill of Tara in Ireland. Some scholars believe that this is the source of the Irish “pot of gold at the end of the rainbow” legend. Even less believable are the claims of Ron Wyatt and Tom Crotser, Wyatt claiming to actually have seen the lost Ark of the Covenant buried under Mt. Calvary and Crotser claiming to have seen it on Mt. Pisgah near Mt. Nebo. Both of these men are held in low esteem by the archaeological community, and neither has been able to substantiate the wild claims with any evidence. In the end, the ark remains lost to all but God. Interesting theories like the ones presented above continue to be offered, but the ark has yet to be found. The writer of 2 Maccabees may very well be right; we may not find out what happened to the lost Ark of the Covenant until the Lord Himself returns. GotQuestions.org ARK OF THE COVENANT - from online source Dictionary of Biblical Imagery The ark of the covenant was a wooden box, covered with gold and fitted with rings through which carrying rods could be placed. The wood was expensive acacia wood, and the gold, of course, was precious. But the physical size of the ark was not impressive, being only about three and three-quarters feet long and two and one-quarter feet wide and high (see Ex 25:10–22). The functional purpose of the ark was as a simple container for holy objects. The various names of the ark, “ark of the covenant” (e.g., Josh 3:11) and “ark p 43 of the testimony” (e.g., Ex 25:16), are references to the fact that the tablets containing the Ten Commandments were placed inside it (Deut 10:1–5). Other notable items included in the ark were a sample of the manna of the wilderness and Aaron’s budding staff (see Heb 9:4–5; see Aaron’s Rod). Though small, this box-like container was one of the most potent images of God’s presence during the early OT period. The materials used (acacia wood and pure gold) were also used in the construction of the tabernacle, God’s symbolic home on earth. Indeed, the ark was an integral part of the tabernacle structure and was normally kept in the most holy place (Ex 40:3). In the tabernacle the ark was understood to be the throne or the footstool to the throne of God (2 Kings 19:15). Above the ark were placed two cherubim with outstretched wings and downcast eyes. God was envisioned as enthroned on the wings. The ark was the symbol of God’s very presence on earth. Being small and provided with carrying poles, the ark was mobile. Thus the ark served two important purposes during the history of early Israel. During the wilderness wanderings, when the people of God were on the march, the tabernacle was packed away and the ark led the way, representing God’s leadership of the tribes as they made their way toward the land of promise (Num 10:35–36). This use of the ark is closely tied with the second purpose. The ark was often taken by the army as it engaged in battle with foreign foes. It represented the presence of the divine warrior with the army. The famous battle of Jericho is one of the more notable examples of the ark symbolizing God’s presence and power with the army of Israel (Josh 6). The ark is rarely mentioned in the literature of later Israel, leading to speculation that the original ark was captured or destroyed sometime soon after Solomon’s reign (possibly during Shishak’s invasion, cf. 1 Kings 14:25–29). However, the ark appears twice in the NT. In Hebrews 9:4–5 the ark is mentioned in a description of the OT cult, which is marvelously replaced by Jesus Christ who fulfills it. We no longer need a tabernacle or ark because Jesus Christ “tabernacles” among us (Jn 1:14) and is the very presence of God. In Revelation 11:15–19 the events surrounding the blowing of the seventh trumpet are given. This is the time for the “judging of the dead” (v. 18). At the climactic moment God’s heavenly temple appears, and within it is seen the ark of the covenant, God’s mobile battle standard. This vision is accompanied by convulsions of nature associated with the appearance of the divine warrior. See also DIVINE WARRIOR; TABERNACLE. BIBLIOGRAPHY. C. L. Seow, “Ark of the Covenant,” Anchor Bible Dictionary 1:386–93 - Borrow M. H. Woudstra, The Ark of the Covenant from Conquest to Kingship (Phillipsburg, NJ: Presbyterian and Reformed, 1965). F B

1 Samuel 4

Guzik has an interesting note - In the late 1970’s, a five-line inscription was found on a grain silo in the ruins of Izbet Sarteh. When deciphered, it was found to contain a Philistine account of this battle, the capture of the ark, even specifically mentioning the priest Hophni. This is the earliest known extra-biblical reference to an Old Testament event. 1 Samuel 4:11 And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, died. the ark: 1Sa 2:32 Ps 78:61 the two sons: 1Sa 2:34 Ps 78:64 Isa 3:11 Related Passages: 1 Samuel 2:34+ (THE MAN OF GOD'S PROPHECY WAS LITERALLY FULFILLED) ‘This will be the sign to you (ELI) which will come concerning your two sons, Hophni and Phinehas: on the same day both of them will die. Psalm 78:64 His priests fell by the sword, And His widows could not weep. 1 Samuel 3:11-12+ The LORD said to Samuel, “Behold, I am about to do a thing in Israel at which both ears of everyone who hears it will tingle.“In that day I will carry out against Eli all that I have spoken concerning his house, from beginning to end. Psalm 78:60-61 So that He abandoned the dwelling place at Shiloh, The tent which He had pitched among men, 61 And gave up His strength to captivity And His glory into the hand of the adversary. ARK TAKEN AND ITS CARETAKERS SLAIN And the Ark (aron) of God was taken - Keep in mind that these pagans thought that the Ark was God's house and the fact that they were able to capture it would be evidence to them that Israel's God was not as powerful as their god, but they would soon (Chapter 5-6) make an about face regarding their false pagan theology! An event as astonishing as it was disastrous, the loss of the ark must surely have made “both ears… tingle” (1Sa 3:11). While the actual symbol of God was captured, God was not captured! God is greater than the Ark! Everything that was transpiring was still under His sovereign control, including the capturing of the Ark! Note the repeated emphasis on the fact that the Ark was taken (1Sa 4:11, 17, 19, 21, 22)