The parts of the Egyptian shrine which are omit ted in the Ark are the boat and the canopy: the boat, probably because it was not only intimately connected by its very form with the Arkite worship, to which the previous article alludes,'(' but [also] because it was the part which was absolutely crowded with idolatrous images and associations ; and the canopy, probably because it often shrouded the image of a god, whereas its absence made it manifest that only the symbolic cherubim rested on the Ark. The parts retained were the stand or chest, which was not an object of idolatrous regard the common forms of the Jewish Ark as drawn from descriptions (79). These resemblances and differ ences appear to us to cast a strong light, not only on the form, but on the purpose of the Jewish Ark. The discoveries of this sort which have lately been made in Egypt, have added an overwhelming weight of proof to the evidence which previously existed, that the 'tabernacle made with hands,' with its utensils and ministers, bore a designed external resemblance to the Egyptian models; but purged of the details and peculiarities which were the most open to abuse and misconstruction. [?] That the Israelites during the latter part of their sojourn in Egypt followed the rites and religion of the country, and were (at least many of them) gross idolaters, is distinctly affirmed in Scripture (Josh. xxiv. 14 ; Ezek. xxiii. 3, 8, 19) ; and is shewn by their ready lapse into the worship of the 'golden calf;' and by the striking fact that they actually carried about with them one of these Egyptian shrines or tabernacles in the wilderness (Amos. v. 26). From their conduct and the whole tone of their sentiments and character, it appears that this even among the Egyptians, and the winged figures, which were purely symbolical, and not idolatrous representations.' [?]—R. S. P.
of the tribes mentioned in Gen. x. 17 ; 1 Chron. i. 15, as descended from the Phoenician or Sidonian branch of the great family of Canaan. This, in fact, as well as the other small northern states of Phoenicia, was a colony from the great parent state of Sidon. Arica, or Area, their chief town, lay between Tripolis and Antaradus, at the western base of Lebanon (Joseph. Antiq. i. 6, 2 ; Jerome, Quasi. in Gen. x. 15). Josephus (Antiq. viii. 2, 3) makes Baanah—who in 1 Kings iv. 16, is said to have been superintendent of the tribe of Asher— governor of Arka by the sea ; and if, as commonly supposed, the capital of the Arkites is intended, their small state must, in the time of Solomon, have been under the Hebrew yoke. Subsequently
Arka shared the lot of the other small Phoenician states in that quarter; but in later times it formed part of Herod Agrippa's kingdom. The name and site seem never to have been unknown, although for a time it bore the name of Oxsarea Lebani from having been the birth-place of Alexander Severus (Mannert, p. 391). It is repeatedly mentioned by the Arabian writers (Michaelis, Spica. pt. ii. p. 23; Scliultens, Vita Saladini ; Abulfeda, Tab. Syria, p. 1). It lay 32 R. miles from Antaradus, 18 miles from Tripoli, and, according to Abulfeda, a parasang from the sea. In a position corresponding to these intimations, Shaw (Observed. p. 270), Burckhardt (Syria, p. 162), and others noticed the site and ruins. Burckhardt, in travelling from the north-east of Lebanon to Tripoli, at the distance of about four miles south of the Nahr-el-kebir (Eleutherus), came to a hill called Tel-Arka, which, from its regularly flattened conical form and smooth sides, appeared to be artificial. He was told that on its top were some ruins of habitations and walls. Upon an elevation on its east and south sides, which commands a beautiful view over the plain, the sea, and the Anzeyry mountains, are large and extensive heaps of rubbish, traces of ancient dwel lings, blocks of hewn stone, remains of walls, and fragments of granite columns. These are no doubt the remains of Arka ; and the hill was probably the acropolis or citadel, or the site of a temple. [Robinson, Later Res. p. 579.] ARM. This word is frequently used in Scrip ture in a metaphorical sense to denote power. Hence, to break the arm' is to diminish or destroy the power (Ps. x. 15 ; Ezek. xxx. 21 ; Jer. xlviii. 25), It is also employed to denote the infinite power of God (Ps. lxxxix. 13 ; xlviii. 2 ; Is. liii. I ; John xii. 38). In a few places the metaphor is, with great force, extended to the action of the arm, as :—‘ I will redeem you with a stretched out arm' (F..xod. vi. 5), that is, with a power fully exerted. The figure is here taken from the attitude of ancient warriors baring and outstretching the arm for fight. Comp. Is. hi. to ; Ez. iv. 7; Sil. Ital. xii. 715, etc. (See Wemyss's Clavis Symbolica, pp. 23, 24.)