When the Anti-Nephi-Lehies applied to the Nephites in Zarahemla for refuge, the voice of the people replied, "we will guard them from their enemies with our armies, on condition that they will give us a portion of their substance to assist us that we may maintain our armies" (Alma 27:24). It might be wise for the reader to contemplate the covenant aspect of the Nephite/Anti-Nephi-Lehi agreement laid out here in Alma 27:20-27. According to Raymond Treat of the RLDS Church, the concept of covenant-making in the ancient world is emerging as one of the most profound and far-reaching topics in all scripture. . . . In his book, The Miracle of the Scarlet Thread, Richard Booker outlines the steps ancient Hebrews typically followed in making a covenant. They exchanged robes and belts, cut the covenant, raised their right arms and mingled their blood, exchanged names, made a scar, stated the covenant terms, ate a memorial meal and planted a memorial tree. . . .
[The reader should note that part of the covenant ritual involved exchanging belts.] The symbolism of this act is lost to our modern culture because our belts serve a different purpose. The ancient belts were weapons belts. Therefore, the message of giving one's belt was--"all the power I have I now give to you. If necessary, I will defend you to the death."
[Another part of the covenant ritual involved exchanging robes.] A man's robe was symbolic of all his material possessions. Therefore, by giving his robe, he was pledging everything he had to his covenant brother. [Raymond C. Treat, "Understanding Our Covenant," in Recent Book of Mormon Developments, Vol. 2, pp. 34-35]