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Page 179

Salvation

There are in the Bible a few allusions to salt as a seasoning (Job vi. 6). The prophet Elisha threw salt into an unhealthy well (II Kings ii. 19 sqq.). To eat one's salt (Ezra iv. 14) was the same as to eat a person's bread, and when a guest had tasted bread and salt, he was under the protection of the tribe. Salt was accordingly used in making a treaty, possibly as a symbol of purity combined with the inviolable relation established by eating the salt of a host. The covenant of salt could not be broken (Lev. ii. 13; Num. xvili. 19; II Chron. xiii. 5). What was salted, being preserved from corruption, could be regarded as ritually pure and as worthy to be dedicated to the deity. Herein lies the explanation of the use of salt in the ban and in the sacrifice. When the ban was placed upon a district, it was sown with salt to imply that the ground in question was dedicated to the divinity. It was extremely perilous to occupy land thus devoted to God (I Kings xvi. 34; cf. Josh. vi. 26). In like manner, an animal was sprinkled with salt to make it fit to be a burnt offering to Yahweh (Ezek. x1iii. 44; Mark ix. 49). Though this ceremony is not mentioned in the older portions of the Bible, it may well have been practised at a very early period. The only allusions to salted sacrifices in early times are those of the meal offering (Lev. ii. 13) and of the shewbread (Lev. xxiv. 7, LXX.). The oriental custom of rubbing the new-born child with salt must be regarded as a religious ceremony to purify the infant defiled by contact with the impurity of childbirth and to dedicate the babe to God and protect it against demonic influence.

The Bible frequently alludes figuratively to the properties of salt. When Jesus terms the disciples " the salt of the earth," he regards them as a new purifying element to counteract moral foulness. Other allusions are to be found in Mark ix. 49-50; Luke xiv. 44; Col. iv. 6. The Hebrews were likewise acquainted with the fondness of cattle for salt (Isa. xxx. 24). The salt of Palestine is inferior to that of Europe, since it contains a larger proportion of gypsum, magnesia, and other minerals.

In the Roman Catholic Church salt is used in exorcism, and as the salt of wisdom is placed on the tongue at baptism. Salt is likewise put in holy water with reference to II Kings ii. 21-22, and the salt for cattle is duly blessed. (R. ZEHNPFUND.)

BIBLIOGRAPHY: The two books of most value are H. C. Trumbull, The Covenant of Salt, New York, 1899 (not to be overlooked); and M. J. Schleiden, Das Salz, pp. 73 sqq., Leipsic, 1875. Consult further: Shalders, in Expositor, xi (1880), 79 sqq.; H. H. Wendt, Teaching of Jesus, ii. 62 sqq., London 1892; Landberg, Arabica, v. 134-157, Leyden, 1898; U. Wileken, Griechische 0straca aus Aegypten, i. 141 sqq., Leipsie, 1899; F. Schwally, Semitische Kriegsaltertfmer, p. 32, ib. 1901; Smith, Rel. of Sem., p. 479; Wellhausen. Heidentum, pp. 124, 189; Benzinger, Archllologie, pp. 69, 115, 377-378; DB, iv. 353; EB, iv. 4247-50; DCG, ii. 1838-39; KL, x. 15851586; and the commentaries on the passages cited.

SALUTATIONS, HEBREW: The Hebrew salutation is in its essence an invocation of good fortune, joy, peace, the blessing of God (Gen. xxiv. 60, xlvii. 7). In form it was often a question after one's welfare (Gen. xliii. 27), and might be given in person, by letter, or by messenger, on arrival or at departure, or at a chance meeting on a journey (I Sam.

xiii. 10; II Kings x. 15; II Sam. viii. 10). At least among later orientals greetings became so cere. monious and protracted that they constituted serious interruption (II Kings iv. 29; Luke x. 4); Jews seem not to have offered greetings to Gentiles (Matt. v. 47). The simplest formula was: Is it well? (II Sam. xx. 9), or: Peace be unto thee (Judges xix. 20); on departure the expression was: Go in peace (I Sam. i. 17). Specifically Hebraic was the blessing which contained the name of Yahweh (Ps. cxxix. 8). An honorific form is: Let the king live for ever (I Kings i. 31), employed in Babylonia, Persia, Phenicia, and Carthage.

BIBLIOGRAPHY: C. M. Doughty, Travels in Arabia Deserta, passim, 2 vols., -Cambridge, 1888; G. M. Mackie, Bible Manners and Customs, p. 150, London, 1900; Bensinger, Archdolopie, p. 171; DB, ii. 263, iv. 356-357; EB, iv. 4252 sqq.; JE, vi. 88-90; DCG, i. 692-693; KL, v. 13181319.

SALVATION: In Biblical and ecclesiastical language the purpose and result of the redeeming activity of God. Of the corresponding Hebrew expressions, yesha and yeshu'ah signify help in general; marpe, recovery from disease, but also in a broader sense deliverance of any kind (as, for instance, Jer. viii. 15; Mal. iii. 20, E. V., iv. 2). The Greek sottaria (from 86s, " safe ") means security of personal life by protection from any injury. This expression corresponds exactly to the German Hell, since Gothic hails, Old High Germ. hell, Eng. "whole," means " safe, sound, intact."

In Old-Testament prophecy the salvation of Israel, which is to be effected by God's saving deed, became the comprehensive expression of hope for the future and the content of the Messianic activity (see MEssIAH, MEssmNIsm). It means originally deliverance from hostile oppression and realization of lasting peace and welfare, but these external acts of salvation on the part of God are conditioned by the religious and moral attitude of the people (Isa. xlv. 22, lix. 20). Thus salvation can be realized fully only by an ideal religious and moral order of life through the remission of guilt (Isa. xxxiii. 24, xliii. 25) and moral renovation (Jer. xxxi. 33 aqq.). The spiritualization of the blessing of salvation was completed in the New Testament, where salvation denotes that forgiveness of sins which is mediated by Christ's redeeming activity, saves from