Areopagus – Ark Of Testimony

Areopagus

ar-e-op'-a-gus (Areios pagos; Acts 17:19,Acts 17:22. Mars' Hill, 17:22 the King James Version): A sort of spur jutting out from the western end of the Acropolis and separated from it by a very short saddle. Traces of old steps cut in the rock are still to be seen. Underneath are deep grottoes, once the home of the Eumenides (Furies). On the flat surface of the summit are signs still visible of a smoothing of the stone for seats. Directly below to the North was the old Athenian agora, or market-place. To the East, on the descent from the Acropolis, could be seen in antiquity a small semicircular platform--the orchestra--from which rose the precipitous rock of the citadel. Here the booksellers kept their stalls; here the work of Anaxagoras could be bought for a drachma; from here his physical philosophy was disseminated, then, through Euripides, the poetic associate of Socrates and the sophists, leavened the drama, and finally reached the people of Athens. Then came the Stoics and Epicureans who taught philosophy and religion as a system, not as a faith, and spent their time in searching out some new thing in creed and dogma and opinion. Five centuries earlier Socrates was brought to this very Areopagus to face the charges of his accusers.

To this same spot the apostle Paul came almost five hundred years after 399 BC, when the Attic martyr was executed, with the same earnestness, the same deep-rooted convictions, and with even greater ardor, to meet the philosophers of fashion. The Athenian guides will show you the exact place where the apostle stood, and in what direction he faced when he addressed his audience. No city has ever seen such a forest of statues as studded the market-place, the streets and the sides and summit of the Acropolis of Athens. A large part of this wealth of art was in full view of the speaker, and the apostle naturally made this extraordinary display of votive statues and offerings the starting-point of his address. He finds the Athenians extremely religious. He had found an altar to a god unknown. Then he develops theme of the great and only God, not from the Hebrew, but from the Greek, the Stoic point of view. His audiences consisted, on the one hand, of the advocates of prudence as the means, and pleasure as the end (the Epicureans); on the other, of the advocates of duty, of living in harmony with the intelligence which rules the world for good. He frankly expresses his sympathy with the nobler principles of the Stoic doctrine. But neither Stoic nor Epicurean could believe the declarations of the apostle: the latter believed death to be the end of all things, the former thought that the soul at death was absorbed again into that from which it sprang. Both understood Paul as proclaiming to them in Jesus and Anastasis ("resurrection") some new deities. When they finally ascertained that Jesus was ordained by God to judge the world, and that Anastasis was merely the resurrection of the dead, they were disappointed. Some scoffed, others departed, doubtless with the feeling that they had already given audience too long to such a fanatic.

The Areopagus, or Hill of Ares, was the ancient seat of the court of the same name, the establishment of which leads us far back into the mythical period long before the dawn of history. This court exercised the right of capital punishment. In 594 BC the jurisdiction in criminal cases was given to the archons who had discharged the duties of their office well and honorably, consequently to the noblest, richest and most distinguished citizens of Athens. The Areopagus saw that the laws in force were observed and executed by the properly constituted authorities; it could bring officials to trial for their acts while in office, even raise objections to all resolutions of the Council and of the General Assembly, if the court perceived a danger to the state, or subversion of the constitution. The Areopagus also protected the worship of the gods, the sanctuaries and sacred festivals, and the olive trees of Athens; and it supervised the religious sentiments of the people, the moral conduct of the citizens, as well as the education of the youth.

Without waiting for a formal accusation the Areopagus could summon any citizen to court, examine, convict and punish him. Under unusual circumstances full powers could be granted by the people to this body for the conduct of various affairs of state; when the safety of the city was menaced, the court acted even without waiting for full power to be conferred upon it. The tenure of office was for life, and the number of members without restriction. The court sat at night at the end of each month and for three nights in succession. The place of meeting was a simple house, built of clay, which was still to be seen in the time of Vitruvius. The Areopagus, hallowed by the sacred traditions of the past, a dignified and august body, was independent of and uninfluenced by the wavering discordant multitude, and was not affected by the ever-changing public opinion. Conservative almost to a fault, it did the state good service by holding in check the too rash and radical younger spirits. When the democratic party came to power, after Cimon's banishment, one of its first acts was to limit the powers of the Areopagus. By the law of Ephialtes in 460 the court lost practically all jurisdiction. The supervision of the government was transferred to the nomophulakes (law-guardians). At the end of the Peloponnesian war, however, in 403 its old rights were restored. The court remained in existence down to the time of the emperors. From Acts 17:19,Acts 17:22 we learn that it existed in the time of Claudius. One of its members was converted to the Christian faith (17:34). It was probably abolished by Vespasian.

As to whether Paul was "forcibly apprehended and formally tried," see Conybeare and Howson, The Life and Epistles of Paul, chapter x, and The Expositor, 5th series, II, 209 f, 261 f (Ramsay).

LITERATURE.

P. W. Forchhammer, De Areopago (Kiel, 1828); Philippi, Der A. und die Epheten (Leipzig, 1874); Lange, Die Epheten und der A. vor Solon (Leipzig, 1874).

J. E. Harry

Areopolis

ar-e-op'-o-lis. The Greek name of AR (which see).

Ares

a'-res, ar'-es (Ares = Arah (Ezra 2:5; Nehemiah 7:10)): 756 of the sons of Ares returned to Jerusalem with Zerubbabel (1 Esdras 5:10).

Aretas

ar'-e-tas (Aretas): The name is a common one among Arabian princes and signifies "virtuous or pleasing."

1. 2 Macc 5:8:

It is mentioned several times in Biblical literature and in Josephus. Here it refers to an Arabian king, who was a contemporary of Antiochus Epiphanes (circa 170 BC), before whom Jason the high priest was accused.

2. Obodas:

Another Arabian prince of this name, surnamed Obodas (Ant., XIII, xv, 2; xvi, 2; XVI, ix, 4) defeated Antiochus Dionysius and reigned over Coele-Syria and Damascus. He participated with Hyrcanus in the war for the Jewish throne against his brother Aristobulus, but the allies were completely defeated at Papyron, by Aristobulus and Scaurus, the Roman general. The latter carried the war into Arabia and forced Aretas to make an ignominious peace, at the price of three hundred talents of silver. Of that event a memorial denarius still exists, with a Roman chariot in full charge on the one side and a camel on the other, by the side of which an Arab is kneeling, who holds out a branch of frankincense.

3. Aeneas:

The successor of Obodas was apparently surnamed Aeneas and this is the Arabian king who figures in the New Testament (2 Corinthians 11:32; compare Acts 9:24). The Aretas, here mentioned, is the father-in-law of Herod Antipas, who divorced his wife to marry Herodins, the wife of his brother Philip (Matthew 14:3; Mark 6:17; Luke 3:19). Josephus (Ant., XVIII, v, 1,3) gives us a circumstantial narration of the events leading up to and following the conduct of Antipas. Coupled with a boundary dispute, it occasioned a bitter w ar between the two princes, in which Antipas was completely overwhelmed, who thereupon invoked the aid of the Romans. Tiberius ordered Vitellius, proconsul of Syria, to make war on Aretas and to deliver him dead or alive into the hands of the emperor. On the way, at Jerusalem, Vitellius received intelligence of the death of Tiberius, March 16, 37 AD, and stopped all warlike proceedings (Ant., XVIII, v, 1,3). According to 2 Corinthians 11:32, Damascus, which had formerly belonged to the Arabian princes, was again in the hands of Are tas, when Paul escaped from it, not immediately after his conversion, but on a subsequent visit, after his Arabian exile (Galatians 1:16,Galatians 1:17). It is inconceivable that Aretas should have taken Damascus by force, in the face of the almost omnipotent power of Rome. The picture moreover, which Josephus draws of the Herodian events, points to a passive rather than an active attitude on the part of Aretas. The probability is that Cajus Caligula, the new emperor, wishing to settle the affairs of Syria, freely gave Damascu s to Aretas, inasmuch as it had formerly belonged to his territory. As Tiberius died in 37 AD, and as the Arabian affair was completely settled in 39 AD, it is evident that the date of Paul's conversion must lie somewhere between 34 and 36 AD. This date is further fixed by a Damascus coin, with the image of King Aretas and the date 101. If that date points to the Pompeian era, it equals 37 AD, making the date of Paul's conversion 34 AD (Mionnet, Descript. des medailles antiques, V, 284-85).

Henry E. Dosker

Argob (1)

ar'-gob ('argobh, "story"): A locality or a person mentioned in the obscure passage 2 Kings 15:25. The context deals with Pekah's conspiracy against Pekahiah; but it is not clear, owing to the state of the text, whether Argob and his associate Arieh (if these are the names of men) were officers of Pekahiah who were slain with him, or fellow- conspirators with Pekah. The vulg takes them as names of places; they may then be considered glosses that have crept into the text. Rashi holds that Argob was the royal palace. Argob is more likely the name of a place than a person. See ARIEH.

H. J. Wolf

Argob (2)

ar'-gob (ha-'argobh; ha-argobh or Argob): A region East of the Jordan which in Deuteronomy 3:4,Deuteronomy 3:5 is equivalent to the kingdom of Og in Bashan, and in 3:13 is referred to as "all the region of Argob, even all Bashan." Deuteronomy 3:14 is evidently corrupt. Havvoth-jair lay not in Bashan but in Gilead (Judges 10:4; Numbers 32:40 1 Kings 4:13). It contained threescore cities. "All these were cities fortified with high walls, gates and bars; besides the unwalled towns a great many." Deuteronomy 3:14 seems to say that it marched with Geshur and Maacah; but we cannot lay stress on this. We may take it that Argob lay in the land of Bashan; beyond this, on available data, we cannot certainly go.

The word chebhel, translated "region," means primarily a line or cord, then "a measuring line," then "the portion measured," e.g. "the part of the children of Judah" (Joshua 19:9), the "lot" or "portion" of an inheritance (Deuteronomy 32:9; Joshua 17:14, etc.). Chebhel precedes Argob in each of the four cases where it is named. This has led many to think that a district with very clearly marked borders is intended. No region so well meets this condition as el-Leja', a volcanic tract lying about 20 miles South of Damascus, and 30 miles East of the Sea of Galilee. It is roughly triangular in form, with the apex to the North, and is about 25 miles long, with a base of some 20 miles. The lava which has hardened into this confused wilderness of black rock, rent and torn by countless fissures, flowed from the craters whose dark forms are seen on the East.

It rises to an average height of about 20 ft. above the plain, on which it lies like an island on a sea of emerald, the edges being sharply defined. At all points it is difficult of entrance, and might be defended by a few resolute men against an army. To this fact doubtless it owes its name el-Leja', "the refuge." There are many traces of considerable cities in the interior. The present writer collected there the names of no fewer than seventy-one ruined sites. See further TRACHONITIS. This identification is supported by taking 'argobh as the Hebrew equivalent of the Greek trachon, "stony." This is possible only if, as Gesenius assumes, the root raghabh is cognate with ragham, an extremely precarious assumption. "Clod" is the translation of the word reghebh in Job 21:33; Job 38:38; probably therefore 'argobh should be tendered "a region of clods," i.e. "arable land." This practically rules out el-Leja'.

We have seen above that the term chebhel need have no reference to the clearly marked rocky boundaries. As regards the great cities, all Bashan is studded with the ruins of such. The splendid remains that everywhere meet the traveler's eye were thought by Porter (Giant Cities of Bashan) and others, to be the wreck of the great cities that struck the invading Israelites with wonder. It is now clear that the ruins above ground are not older than the beginning of our era. The Greek and Roman architecture is easily recognized. Probably, however, excavation will prove that in very many cases the sites have been occupied from very ancient times. Cave dwellings, chambers cut in the rock and covered with stone vaults, and what may be described as subterranean cities, have been found in different parts, the antiquity of which it is impossible to estimate. There is nothing which enables us to identify the region of Argob. The whole country of Bashan., with the exception of el-Leja', is "arable land." The soil is very fertile, composed of lava detritus. In almost every district might have been found the threescore cities. Guthe suggests the western part of el-Chauran, stretching from Edrei (Der`ah) to Nawa. Buhl would locate it in the district of ec-Cuweit, to the Southeast of the low range of ez-Zumleh. This however seems too far to the South. The Southwest slopes of Jebel ed-Druze seem to meet the conditions as well as any. They form quite a wellmarked district; they are very fertile, and the strong cities in the region must have been numerous.

W. Ewing

Argue

ar'-gu: Only in the Revised Version (British and American) in Job 40:2. yakhach, which it translates, literally means "to be right," and in the causative form "reason with," "answer back," and is found in the King James Version rendered "reproach."

Ariarathes

a-ri-a-ra'-thez. See ARATHES.

Aridai

ar'-i-di, a-rid'-a-i ('aridhay: a son of Haman (Esther 9:9)): The name may be related to the Persian Hari-dayas, "delight of Hari"; the text is very uncertain.

Aridatha

ar-i-da'-tha, a-rid'-a-tha ('aridhatha'): A son of Haman (Esther 9:8). It may be related to the Persian Hari-data, "given by Hari." The Septuagint reads Pharadatha.

Arieh

a'-ri-e: "(the) Lion." See ARGOB.

Ariel

a'-ri-el ('ariy'el or 'ari'el, "lioness of God"): But the word occurs in Ezekiel 43:15,Ezekiel 43:16, and is there translated in the Revised Version (British and American) "ALTAR HEARTH."

(1) According to the Revised Version (British and American) a man of Moab whose two sons were slain by David's warrior Benaiah the son of Jehoiada (2 Samuel 23:20; 1 Chronicles 11:22). Here the King James Version translates "two lionlike men of Moab."

(2) A name applied to Jerusalem (Isaiah 29:1,Isaiah 29:2,Isaiah 29:7). The many explanations of the name are interesting, but mainly conjectural.

(3) One of the members of the delegation sent by Ezra to the place Casiphia, to secure temple ministers for his expedition to Jerusalem (Ezra 8:16).

Willis J. Beecher

Aright

a-rit': "In a right way," "correctly," "going straight to the point," without error or deviation. "Set aright" (Job 11:13; Wiener, Pentateuchal Studies 78 8). Its use in Psalms 50:23 is without authority in the Hebrew text; hence in italics.

Arimathaea

ar-i-ma-the'-a (Arimathaia): "A city of the Jews," the home of Joseph in whose sepulchre the body of Jesus was laid. Its identity is the subject of much conjecture. The Onomasticon of Eusebius and Jerome identifies it with Ramathaim- Zophim in the hill-country of Ephraim (1 Samuel 11:1–15), which is Ramah the birthplace and burial-place of Samuel (1 Samuel 1:19; 1 Samuel 25:1), and places it near Timnah on the borders of Judah and Dan. G. A. Smith thinks it may be the modern Beit Rima, a village on an eminence 2 miles North of Timnah. Others incline to Ramallah, 8 miles North of Jerusalem and 3 miles from Bethel (Matthew 27:57; Mark 15:43; Luke 23:51; John 19:38).

S. F. Hunter

Arioch

ar'-i-ok: ('aryokh):

(1) The name of the vassal king of Ellasar, under Chedorlaomer, king of Elam, and Amraphel, king of Shinar (Babylonia), who took part in the expedition against Sodom, Gomorrah and other states (Genesis 14:1,Genesis 14:9). Assyriologists generally, and probably rightly, identify Arioch with Eri-Aku (which see), king of Larsa, Ellasar being for Al-Larsa (now Sinqara in central Babylonia).

Texts Referring to the Reign of Arioch:

For an account of the expedition see AMRAPHEL, and for the Babylonian texts bearing upon the reign, see ERI-AKU. In Genesis 14:1,Genesis 14:9, where the names of the allied kings who marched against the Cities of the Plain are given, that of Arioch follows his more immediate suzerain, Amraphel, and not Chedorlaomer, who, however, appears to have been the real overlord (verse 4), which agrees with the indications of the Bah records. No details of the expedition are available from Babylonian sources. Besides Larsa, Eri-Aku's inscriptions inform us that Ur (Muqayyar, Mugheir) was in the principality of which Larsa was the capital.

(2) The Arioch of Daniel 2:14,Daniel 2:25 was captain of the bodyguard of King Nebuchadnezzar. Nothing else is known about him except that it was he who was commanded to slay the "wise men" who failed to repeat to the king his dream and its interpretation; and who communicated to his royal master that Daniel had undertaken the task.

T. G. Pinches

Arisai

ar'-i-sai, a-ris'-a-i ('aricai): Probably a Persian word of unknown meaning. One of Haman's sons, slain by the Jews (Esther 9:9).

Aristarchus

ar-is-tar'-kus (Aristarchos, "best ruler"): He was one of those faithful companions of the apostle Paul who shared with him his labors and sufferings. He is suddenly mentioned along with Gaius as having been seized by the excited Ephesians during the riot stirred up by the silversmiths (Acts 19:29). They are designated "men of Macedonia, Paul's companions in travel." We learn later that he was a native of Thessalonica (Acts 20:4; Acts 27:2). They were probably seized to extract from them information about their leader Paul, but when they could tell nothing, and since they were Greeks, nothing further was done to them.

When Aristarchus attached himself to Paul we do not know, but he seems ever after the Ephesian uproar to have remained in Paul's company. He was one of those who accompanied Paul from Greece via Macedonia (Acts 20:4). Having preceded Paul to Troas, where they waited for him, they traveled with him to Palestine. He is next mentioned as accompanying Paul to Rome (Acts 27:2). There he attended Paul and shared his imprisonment. He is mentioned in two of the letters of the Roman captivity, in the Epistle to the church at Colossians 4:10, and in the Epistle to Phm (Philemon 1:24), in both of which he sends greetings. In the former Paul calls him "my fellow-prisoner." According to tradition he was martyred during the persecution of Nero.

S. F. Hunter

Aristobulus

ar-is-to-bu'-lus (Aristoboulos, "best counselor"):

(1) Son of the Maccabean, John Hyrcanus, who assumed the power and also the title of king after his father's death (105 BC) and associated with him, as co-regent, his brother Antigonus (Ant., XIII, xi), though by the will of his father the government was entrusted to his mother. Three other brothers and his mother he cast into prison, where they died of starvation. He murdered Antigonus, and died conscience-stricken himself in 104 BC. See MACCABEES.

(2) Aristobulus, nephew of the former, dethroned his mother, Alexandra (69 BC), and forced his brother Hyrcanus to renounce the crown and mitre in his favor. In 64 Pompey came to Palestine and supported the cause of Hyrcanus. See HYRCANUS. Aristobulus was defeated and taken prisoner, and Hyrcanus was appointed ethnarch in 63 BC. Aristobulus and his two daughters were taken to Rome, where he graced the triumph of Pompey. The father escaped later (56 BC) and appeared in Palestine again as a claimant to the throne. Many followers flocked to his standard, but he was finally defeated, severely wounded and taken prisoner a second time and with his son, Antigonus, again taken to Rome. Julius Caesar not only restored him to freedom (49 BC), but also gave him two legions to recover Judea, and to work in his interest against Pompey. But Quintus Metellus Scipio, who had just received Syria as a province, had Aristobulus poisoned as he was on his way to Palestine.CR

(3) Grandson of the preceding, and the last of the Maccabean family. See ASMONEANS.

(4) The Jewish teacher of Ptol. VII (2 Macc 1:10).

(5) An inhabitant of Rome, certain of whose household are saluted by Paul (Romans 16:10). He was probably a grandson of Herod and brother of Herod Agrippa, a man of great wealth, and intimate with the emperor Claudius. Lightfoot (Philippians, 172) suggests that "the household of Aristobulus" were his slaves, and that upon his death they had kept together and had become the property of the emperor either by purchase or as a legacy, in which event, however, they might, still retain the name of their former master. Among these were Christians to whom Paul sends greeting.

M. O. Evans

Arithmetic

a-rith'-me-tik. See NUMBER.

Arius

a-ri'-us, a'-ri-us (Ares): The reading of the Vulgate (Jerome's Latin Bible, 390-405 A.D.) adopted in the Revised Version (British and American) for the former reading Areus and Areios of Josephus. A king of Sparta (309-265 BC) who wrote the letter to Onias, the high priest, given in 1 Macc 12:7,20-23. There were two Spartan kings named Arius, and three high priests named Onias. Chronology requires the letter mentioned to have been written by Arius I to Onias I, most probably in the interval between 309 and 300 BC. See LACEDAEMONIANS.

Ark

see ARK OF BULRUSHES; ARK OF THE COVENANT; ARK OF NOAH

Ark Of Bulrushes

ark, bool'-rush-iz (tebhah; Egyptian tebt; Septuagint thibis, "a chest," "a vessel to float").

1. Definitions:

The Hebrew word here translated "ark" is used in the Old Testament only of the ark of Noah (Genesis 6:14 ff) and of the ark of bulrushes (Exodus 2:3), and always in the secondary meaning, a vessel to float. The Septuagint translates it of Noah's ark by kibotos, "a casket," and of the ark of bulrushes by thibis, a little basket made of osiers or flags. For the Ark of the Covenant, the Hebrew employed a different word ('aron, "a chest"). Bulrushes (gome', "papyrus"): This species of reed was used by the Egyptians for many different vessels, some of which were intended to float or even to be used as a skiff. Slime (chemar, "bitumen"), pitch (zepheth, "pitch") was probably the sticky mud of the Nile with which to this day so many things in Egypt are plastered. In this case it was mixed with bitumen. Flags (cuph, "sedge") were reeds of every kind and tall grass growing in the shallow water at the edge of the river.

2. History:

Thus the ark of bulrushes was a vessel made of papyrus stalks and rendered fit to float by being covered with a mixture of bitumen and mud. Into this floating vessel the mother of Moses placed the boy when he was three months old, and put the vessel in the water among the sedge along the banks of the Nile at the place where the ladies from the palace were likely to come to bathe. The act was a pathetic imitation of obedience to the king's command to throw boy babies into the river, a command which she had for three months braved and which now she so obeyed as probably to bring the cruelty of the king to the notice of the royal ladies in such way as to arouse a womanly sympathy, A similar story is related of Sargon I of Babylonia (Records of the Past, 1st series, V, 1-4; Rogers, Hist. Babylonian and Assyrian, I, 362).

The one story in no wise discredits the other. That method of abandoning children, either willingly or by necessity, is as natural along the Nile and the Euphrates, where the river is the great artery of the land and where the floating basket had been used from time immemorial, as is the custom in our modern cities of placing abandoned infants in the streets or on door-steps where they are likely to be found, and such events probably occurred then as often as now.

M. G. Kyle

Ark Of Noah

ark, no'-a: A structure built by Noah at the command of God to preserve from the Flood a remnant of the human race and of the animals associated with man. It was constructed of "gopher wood" (Genesis 6:14)--very likely the cypress used extensively by the Phoenicians for ship-building. It was divided into rooms or nests, and was three stories high, pitched within and without with bitumen or "asphalt," of which there are extensive deposits at Hit, in the Euphrates valley, a little above Babylon. It was 300 cubits long, 50 cubits broad, 30 cubits high, which according to Petrie's estimate of a cubit as 22.5 inches would make it to be 562 1/2 ft. long, 93 2/3 ft. wide, 56 1/4 ft. deep, which are natural proportions of a ship of that size. The dimensions of the "Great Eastern," built in 1858, were 692 ft. long, 83 ft. broad, 58 ft. deep; those of the "Celtic" built in 1901 are 700 ft. long, 75 ft. wide, 49 1/3 ft. deep. It is extremely improbable that such reasonable dimensions should have been assigned to the Ark except they were based on fact. Unrestrained tradition would have been sure to distort the proportions, as is shown by what actually occurred in other accounts of the Ark. The cuneiform tablets represent it as six stories high, with the length, width, and depth, each as 140 cubits (262 ft.), and having a mast on top of all, and a pilot to guide the impossible craft (see Deluge Tablet, ll.22, 23, 38-41). Berosus, the Greek historian, represents it to have been five stadia (3,000 ft.) long and two stadia (1,200 ft.) broad, while Origen, in order to confound Celsus (Against Celsus 4.41) gave the figures an interpretation which made the Ark 25 miles long and 3/4 of a mile wide.

It is needless to speculate upon the capacity of the Ark for holding absolutely all the species of animals found in the world, together with the food necessary for them, since we are only required to provide for such animals as were native to the area to which the remnants of the human race living at that time were limited, and which (see DELUGE OF NOAH) may not have been large. But calculations show that the structure described contained a space of about 3,500,000 cubic feet, and that after storing food enough to support several thousand pairs of animals, of the average size, on an ocean voyage of a year, there would remain more than 50 cubic feet of space for each pair.

No mention is made in the Bible of a pilot for the Ark, but it seems to have been left to float as a derelict upon the waters. For that purpose its form and dimensions were perfect, as was long ago demonstrated by the celebrated navigator, Sir Walter Raleigh, who notes it had "a flat bottom, and was not raised in form of a ship, with a sharpness forward, to cut the waves for the better speed"--a construction which secured the maximum of storage capacity and made a vessel which would ride steadily upon the water. Numerous vessels after the pattern of the Ark, but of smaller dimensions, have been made in Holland and Denmark and proved admirably adapted for freightage where speed was not of the first importance. They would hold one-third more lading than other vessels, and would require no more hands to work them. The gradual rise and subsidence of the water, each continuing for six months, and their movement inland, render the survival of such a structure by no means unreasonable. According to Genesis 6:3; 1 Peter 3:20; 2 Peter 2:5, warning of the Flood was given 120 years beforehand, and during that time Noah, while preparing the Ark, became a preacher of righteousness. For evidence that there was a gradual destruction of the race previous to the Flood, see DELUGE OF NOAH.

George Frederick Wright

Ark Of Testimony

test'-i-mo-ni. See ARK OF THE COVENANT.