SALT, CITY OF

even of life as opposed to decay and death. 'Salt,' it has been said, 'seems to stand for life in many a form of primitive speech and in the world's symbolism' (Trumbull, Covenant of Salt). From this symbolical standpoint we probably reach the true explanation of the striking expression 'a convenant of salt' (Nu 18", 2 Ch 13'), which denotes a covenant that is inviolable and valid in perpetuity. The presence of salt, therefore, with every sacrifice may have come to symbolize the irrevocable character of J"'s covenant with Israel (of. G. B. Gray's Com. on Nu 18").

This seems preferable to the usual explanation which connects the expression in question with the well-known code of Arab hospitaUty, by which a traveller in the desert, and even an enemy, if he has once partaken of an Arab's hospitality, has a right to his host's protection; since this ' ordinance of salt ' as it is termed, is valid only for a Umited period (see Jaussen, Coutumes dea Arabes [1908], 87 f.). On the other hand, the obligations which the partaking of one's hospitality imposes on a guest are emphasized in the words of Ezr 4" 'because we eat the salt of the palace' (RV).

In marked contrast to the above-mentioned em-ployment of salt as a symbol of life, stands its parallel occurrence as a symbol of barrenness, desolation, or death (Dt 29^ and elsewhere). By this aspect of the symbolism of salt it has been usual to explain the treat-ment meted out by Abimelech to the city of Shechem in the early narrative, Jg 9": 'He beat down the city and sowed it with salt.' It is more in harmony, however, with the fundamental conception of the ban (see Ban) to regard the strewing of the site of the city with salt as symbolizing its complete dedication to J" (see the parallels adduced in EBi iv. col. 4249 f.).

A. E. S. Kennedy.

SALT, CITY OP.— A city of Judah (Jos 15"- »>). It may be inferred to have occupied some position on the western shore of the Dead Sea, between En-gedi and Khashm Usdum (the salt mountain).

SALT SEA. — See Dead Sea.

SALT, VALLEY OF. — The scene of memorable victories of David over the Edomites (2 S 8'=, 1 Ch 18'2), and, at a later period, of Amaziah over the same enemies (2 K 14', 2 Ch 25"). It may be idehtified with the plain extending from the southern end of the Dead Sea to the foot of the cliffs which cross the valley from side to side and form the southern margin of the Ghor.

SALTWORT (Job 30' RV). — See Mallows.

SALT!.— The father of Zimri (Nu 25", 1 Mac 2™).

SALUM (1 Es 528) = Shallum, Ezr 2«; called Sal-lumus, 1 Es 9»i.

SALUTATION (or greeting) is a serious matter in the East; some knowledge of immemorial practice is neces-sary in dealing with Orientals. The subject salutes his king by prostration; the humble his superior by touching the ground with his hand, and then his lips and brow. The young salutes the aged, the rider the footman, etc. In crowded streets only men of age, rank, and dignity need be saluted (Mt 23' etc.). Common forms of salutation are, 'Peace be upon you'; response, ' And upon you ': ' May your day be happy ' ; response, 'May your day be happy and blessed': and, in the highway, 'Blessed be he that cometh' (Jg 18'^, Mt 10", Lk 242», Ps 118», Mt 21' etc.). Salutations are fre-quently prolonged, and repeated inquiries after health and welfare extremely tedious (1 K 42', Lk 10<). See alsa Gestures, Kiss. W. Ewing.

SALVATION, SAVIOUR.—' Salvation ' is the generic term employed in Scripture to express the idea of any gracious deliverance of God, but specially of the spiritual redemption from sin and its consequences predicted by the OT prophets, and realized in the mission and work of the Saviour Jesus Christ.

1. In the OT. — The root meaning of the principal OT words for 'save,' 'salvation,' 'saviour' is, to be broad.

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SAMAIAS

spacious; salvation is enlargement. As illustrations of this OT meaning of salvation may be taken the words of Moses at the Red Sea, 'Stand still, and see the salva^ tion of Jehovah' (Ex 14'=)— 'He is become my salva-tion' (15^); or the avowal of the psalmist, 'This poor man cried and Jehovah heard him, and saved him out of all his troubles' (Ps 34s). Jehovah is said to have given 'saviours' to Israel in the time of the Judges (Neh 9"). Victory in battle is 'salvation' (Ex 14", 1 S 14", Ps 20 etc.). Salvation, or deliverance, of this kind is sometimes national, but sometimes also individual (cf., of David, 2 S 22, Ps 18). Such external deliverances, however, it is to be observed, are never divorced from spiritual conditions. It is the righteous or penitent alone who are entitled to look to God for His saving help; no others can claim Him as the rock of their salvation (Ps IS'-', cf. 4i). When, therefore, the people had turned their baciis on Jehovah, and abandoned themselves to wickedness, salvation could come only through a change of lieart, through repentance. The chief need was to be saved from the sin itself. In the prophets, accordingly, the perspective somewhat changes. External blessings, deliverance from enemies, return from exile, are still hoped for, but the main stress is laid on a changed heart, forgiveness, restoration to God's favour, righteousness. In the pictures of the Messianic age, it is these things that come to be dwelt on (cf. Jer 31"-'*, Ezk 3626-2S, Hos 14 etc.). As the idea of salvation becomes more spiritual, it likewise becomes more universal; the Gentiles are to share its blessings (Is 4523- M 49S-12 60'-'2).

The teaching of the prophets bore fruit in the age preceding the advent of Jesus in deepening ideas of the future life, of resurrection and a future perfected state, of the connexion of prosperity with righteousness — though mostly in the sense of outward legal obedience, the very error against which the prophets declaimed — and in more concrete representations of the Messiah. But there never failed a godly kernel, who cherished more spiritual hopes, and waited in patience and prayer for 'the consolation of Israel' (Lk 22*).

2. In the NT. — In the NT the word 'salvation' (.solaria, from sSter, 'saviour') is sometimes applied to temporal benefits, like healings (.e.g. Mt 9*" 'thy faith hath made thee whole,' lit. 'saved thee'), but most generally it is employed as a comprehensive term for the spiritual and eternal blessings brought to men by the appearance and redeeming work of Jesus Christ. The name Jesus was given Him because 'it is he that shall save his people from their sins ' (Mt 1^0 ; He is distinctively the ' Saviour ' (Lk 2") ; His work on earth was 'to seek and to save that which was lost' (Lk 19'°); His death and resurrection were a means to salvation (Ro 5°' '"); He is exalted 'to be a Prince and a Saviour' to give repentance and remission of sins (Ac 5"); 'in none other is there salvation' (4"). In Apostolic usage, therefore, salvation is the all-embracing name for the blessings brought by the gospel (cf . ' the gospel of your salvation,' Eph 1"; 'the word of this salvation,' Ac 13^; 'repentance unto salvation,' 2 Co 7'° efc.). To expound fully the contents of this terra, accordingly, would be to expound the contents of the gospel. Enough here to say that it includes deliverance from all sin's evils, and the bestowal of all spiritual blessings in Christ (Eph 1'). It begins on earth in forgiveness, renewal, the bestowal of the Holy Spirit, enlightenment, guidance, strengthening, comfort; and is perfected in the blessedness and glory, in which body and soul share, of the life everlasting. The fact never to be forgotten about it is, that it has been obtained at the infinite cost of the redeeming death of God's own Son (cf . Rev. 6*). For further elucidations, see artt. Atone-ment, Mediatob, Redemption. James Ohb.

SAMAIAS.— 1 . (1 Es 1») = Shemaiah, 2Ch 35». 2. (1 Es 83S) =Shemaiali, Ezr 8'=. 3. (1 Es8") =Shemaia,h, Ezr8'».