Salt, Valley of – Samuel

Salt, Valley of

The scene of memorable victories of David over the Edomites (2 Samuel 8. 1 Chronicles 18:12). and, at a later period, of Amaziah over the same enemies (2 Kings 14:7, 2 Chronicles 25:11). 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 30:4 RV). See Mallows.

SALT!.— The father of Zimri (Numbers 25:14. 1 Maccabees 2:26).

Salum

Salum (1 Esdras 5:28) = Shallum, Ezra 2:42; called Sallumus, 1 Esdras 9:25.

Salutation

Salutation (or greeting) is a serious matter in the East; some knowledge of immemorial practice is necessary 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 (Matthew 23:7 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’ (Judges 18:15. Matthew 10:12, Luke 24. Psalms 118. Matthew 21:9 etc.). Salutations are frequently prolonged, and repeated inquiries after health and welfare extremely tedious (1 Kings 4:29. Luke 10:4). 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. 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’ (Exodus 14:13) ‘He is become my salvation’(15^); or the avowal of the psalmist,’ This poor man cried and Jehovah heard him, and saved him out of all his troubles’ (Psalms 34:6). Jehovah is said to have given ‘saviours’ to Israel in the time of the Judges (Nehemiah 9:27). Victory in battle is ‘salvation’ (Exodus 14:14. 1 Samuel 14:45. Psalms 20 etc.). Salvation, or deliverance, of this kind is sometimes national, but sometimes also individual (cf., of David, 2 Samuel 22, Psalms 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 (Psalms 18:1–3, cf. 4:1). When, therefore, the people had turned their baciis on Jehovah, and abandoned themselves to wickedness, salvation could come only through a change of heart, 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. Jeremiah 31:31–34. Ezekiel 36. Hosea 14 etc.). As the idea of salvation becomes more spiritual, it likewise becomes more universal; the Gentiles are to share its blessings (Isaiah 45:23, 24 49:8–12 60:1–12).

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’ (Luke 2:25).

2. In the NT. — In the NT the word ‘salvation’ (.solaria, from sSter, ‘saviour’) is sometimes applied to temporal benefits, like healings (.e.g. Matthew 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’ (Matthew 1:21) ; He is distinctively the ‘Saviour’ (Luke 2:11) ; His work on earth was ‘to seek and to save that which was lost’ (Luke 19:10) His death and resurrection were a means to salvation (Romans 5:9, 10) He is exalted ‘to be a Prince and a Saviour’ to give repentance and remission of sins (Acts 5:31) ‘in none other is there salvation’ (4:12). In Apostolic usage, therefore, salvation is the all-embracing name for the blessings brought by the gospel (cf . ‘the gospel of your salvation,’ Ephesians 1:13; ‘the word of this salvation,’ Acts 13; ‘repentance unto salvation,’ 2 Corinthians 7:10 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 (Ephesians 1:3). 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. 5:8). For further elucidations, see artt. Atonement, Mediatob, Redemption. James Ohb.

Samaias

1 . (1 Esdras 1:9) = Shemaiah, 20635:9. 2. (1 Es 83S) =Shemaiah, Ezra 8:13. 3. (1 8) =Shemaia,h, 8:16.

Saisaria

A city built on a hill purchased by Omri, king of Israel, from a certiain Shemer, and by him made the capital of the Israelite kingdom (1 Kings 16:24). We gather from 1 Kings 20:34 that Ben-hadad i., king of Syria, successfully attacked it soon afterwards, and had compelled Omri to grant him favourable trade facilities. Ahab here built a Baal temple (1 Kings 16:32) and a palace of ivory {22"). Ben-hadad ii. here besieged Ahab, but unsuccessfully, and was obliged to reverse the terms his father had exacted from Omri. Jehoram attempted a feeble and half-hearted reform, destroying Ahab’s Baal-pillar, though retaining the calf-worship (2 Kings 3:2) and the asherah (13:6). The city was again besieged in his time by Ben-hadad ii. (2 Kings 6. 7). After this event the history of Samaria is bound up with the troublesome internal affairs of the Northern Kingdom, and we need not follow it closely till we reach B.C. 724, when Shalmaneser iv. besieged Samaria in punishment for king Hoshea’s disaffection. It tell three years later; and Sargon, who had meanwhile succeeded Shalmaneser on the Assyrian throne, deported its inhabitants, substituting a number of people drawn from other places (2 Kings 17). In B.C. 331 it was besieged and conquered by Alexander, and in B.C. 120 by John Hyrcanus. Herod carried out important building works here, large portions of which still remain. He changed the name to Sebaste in honour of Augustus. Philip preached here (Acts 8:5). The city, however, gradually decayed, fading before the growing importance of Neapolis (Shechem). The Crusaders established a bishopric here.

Extensive remains of ancient Samaria still exist at the mound known as Sebustiyeh (Sebaste) , a short distance from Nablus. It is one of the largest and most important mounds in ancient Palestine. Excavations under the auspices of Harvard University were begun in 1908. R. A. S. Macalistek.

Samarita

Samarita lfS.— The descendants of the Cuthites, Avvites, Sepharvites, and Hamathites, established by Sargon in Samaria after he had put an end to the Israelite kingdom. They were instructed in a form of the Hebrew religion (which they grafted on to their own worships) in order to appease the ‘God of the land’ (2 Kings 17:24). To. these colonists Ashurbanipal made considerable additions (Ezra 4:9, 10). The enmity between Jews and Samaritans began to make its appearance immediately after the return from the Captivity. The Samaritans endeavoured to prevent the re-building of Jerusalem (Ezra 4:7. Nehemiah 4:7). and from time to time their subsequent aggressions and insults to the re-founded Jewish State are recorded by Josephus. After the battle of Issus the Samaritans offered assistance to Alexander, and were allowed to build a temple on Gerizim, where they sacrificed after the manner of the Jews— though they were quite ready to repudiate Jewish origin, rite, and prejudice whenever occasion arose (see Job. Ant. xii. v. 5). This temple was destroyed by John Hjrrcanus. The disputes between the Jews and the Samaritans were at last referred to Rome (BJ II. xii. 3-7). Throughout the Gospel history the ill-feeling is conspicuous: the Samaritans were ‘strangers, (Luke 17:18), and their admixture of heathen worship seems still to have persisted (John 4). Vespasian inflicted a crushing blow upon them by massacring 11,600 on Mt. Gerizim. From 1;his and other sufferings later inflicted by Zeno and Justinian they never recovered. They still persist, to the number of about ISO, in Nablus. They acknowledge the Pentateuchal legislation only, and endeavour to preserve intact the Mosaic rites and ordinances. H. A. S. Macalistee.

Samattjs

Samattjs (1 Esdras 9:34) =Shallum, Ezra 10:42.

Samech

The fifteenth letter of the Hebrew alphabet, and as such employed in the 119th Psalm to designate the 15th part, each verse of which begins with this letter.

Sauellitts

Sauellitts (1 Esdras 2:16, 17, 25 ‘") =Shimshai, Ezra 4:8 etc.

Sameus

Sameus (1 Esdras 9:21) =Shemaiah, Ezra 10:21.

Samgar-nebo

One of the Babylonian princes who, at the taking of Jerusalem by Nebuchadnezzar, in the 11th year of Zedekiah, came and sat in the middle gate (Jeremiah 39:3). There has been much discussion concerning this name, due to the varying forms of the Greek version. The most probable explanation is that of Schrader, naraelv, Shumgir-NabU, a name meaning ‘Be gracious, O Nebo.’ As, however, Rab-saris and Bab-mag are titles, the question arises whether Samgar-nebo may not be one also. If so, it may be a corruption of sangu Nebo, ‘the priest of Nebo,’ — an office possibly held by Nergal-sharezer, who, if identical with king Neriglissar, was closely connected with E-zida, the temple of Nebo at Borsippa. His daughter married a priest of E-zida in the first year of his reign.

T. G. Pinches.

Samlah

An Edomite king (Genesis 36:36 f. =1 Ch 1).

Sammus

Sammus (1 Esdras 9:43) =Shema, Nehemiah 8:4.

Sauos

Sauos was an important island in the jEgjean Sea off the coast of Ionia. It was a centre of luxury, art, and science. In b.c. 84 it was united to the province of Asia, and in b.c. 17 was made a free State by Augustus. This it was when St. Paul touched here (Acts 20:15) on his way home from his third journey. There were many Jewish residents on the island, and it was one of the places addressed by the Romans in favour of the Jews (1 Maccabees 15). A_ SouTEK.

Samothrace

An island S. of Thrace and N.W. of Troas, from which place St. Paul had a straight run to it (Acts 16:11). The town of the same name was on the N. side of the island. The island is mountainous, and has a summit nearly a mile above the sea level. It owes its name perhaps to its resemblance to Samos (wh. see). Samothrace played little part in Greek history, but was famous as the seat of the mysterious cult of the divinities known as Cabeiri. A. Souteh.

Sampsames

One of the places to which the Romans wrote in favour of the Jews (1 Maccabees 15:23) usually identified with Sarnsun, a seaport town on the Black Sea. RVm, with Vulg., has Lampsacus.

Samson

Samson (LXX and Vulg.; Heb. ShimshBn; probably derived from shemesh, ‘sun,’ either as a diminutive, or better ‘sun-man’). — Mentioned in OT in Jg 13-16. and in NT in Hebrews 11:32.

1. The story need not be recapitulated, but certain details require explanation. 13:25 seems to be the prelude to a first exploit, now lost. 14 is not dear as it stands; probably ‘his father and his mother’ in vv. 5, 65 ‘n* are glosses introduced to avoid the appearance of disobedience. He goes down alone, meets the lion alone, returns to his home after his visit to his bride (v. 8’ to take her ‘being another gloss) ; then after an interval he goes back to celebrate the marriage he has arranged; v. is particularly absurd as it stands. The’ thirty companions’ of v. 11 are the ‘friends of the bridegroom,’ chosen on this occasion from the bride’s people (see below, § 4); the companion of v. 20 is their leader, ‘the best man.’ The ‘linen garments’ of v. 12 are pieces of fine linen, costly and luxurious (Proverbs 31:24, Isaiah 3:23) ‘the changes’ are gala dresses. The Philistines give up the riddle ‘after three dayai^‘*), and appeal to the woman on the seventh (v. 1; LXX Syr. ‘fourth’); yet she weeps for the whole week, imploring Samson to tell her (v. 17). Perhaps the figures of vv. 14, 15 are interpolations, the Philistines giving up at once. ‘Before the sun went down’ (v. 18) is ungrammatical in Heb., with a rare word for ‘sun’; with best modern edd., read by a slight alteration ‘before he went into the bridalchamber’ (cf. 15:1). In ch. 16, words, variously represented by LXX, have fallen out between y." and v. 14; the sense is ‘. . . and beat them up with the pin, I shall become weak, So while he was asleep she took the seven locks and wove them into the web, and beat them tight with the pin," etc. We are to imagine an upright loom with a piece of unfinished stuff; Delilah weaves the hair into this, and beats it tight with the’ pin.’ Samson pulls up the posts of the loom by his hair which is fastened to the web. For v. 21, ct. the blinding of captives as shown on Assyr. monuments; to be put to the mill was a frequent punishment of slaves. Nothing is known of the worship of Dagon (cf. 18 6); the etymology ‘flsh-god’ and the connexion with the Assyr. god ‘Dagan’ are uncertain.

2. Origin and nature of the story. — (a) The narrative seems to belong entirely to J, the Judsan source of the early history of Israel; there are no traces of a double source, as in other parts of Judges. It has been but slightly revised by the Deuteronomio editor. Ch. 16, though an integral part of the original cycle of stories, was apparently at one time omitted by the compiler; see the repeated note in 15 16. Perhaps it gave too unfavourable a picture of the hero’s love-affairs. (6) Though it is said that Samson ‘judged Israel twenty years’ (IS’"), and that he should ‘begin to deliver’ his nation from the Philistines (13:5), there is no hint of his ever haying held any ofBcial position, nor does he appear as a leader of his people; on the contrary, he is disowned byhis neighbours of Judah (15). His exploits have only a local significance, and are performed single-handed in revenge for his private quarrels. The story evidently belongs to the class of popular tales, common to every country-side. Every people has its hero of prodigious strength, to whom marvellous feats are ascribed, and it becomes a hopeless task to discover the precise historical basis of the legends, which in this case are undoubtedly of great antiquity, (c) It is not necessary to look for a further explanation in the theory of a ‘solar myth.’ The name ‘Samson,’ and the existence of a ‘Beth-shemesh’ (‘house of the sun’) near his home, offer an obvious temptation to such a theory, but it is entirely unnecessary and is now generally abandoned, (d) It is more probable that in ch. 15 we find the workings of folk-etymology (‘Etiological myth’), i.e. stories suggested by the fancied meaning of names. Bamath-Lehi (‘the height of Lehi’) is taken to mean ‘the casting away of the jawbone’; En-hakkore (‘Partridge spring’), ‘the spring of him who called’; and incidents are suggested to explain the supposed meanings, (e) The parallels with other popular stories, especially the exploits of Hercules, are obvious, e.g. the killing of the lion, the miraculous satisfying of the hero’s thirst, and his ruin at the hand of a woman. For the lion episode, cf., further, the stories of Polydamas, David (1 B 17), Benaiah (2 Samuel 23:20) tor the sacred hair or lock, cf. the story of Nisus. Ovid (.Fasti, iv. 681-712) has a remarkable parallel to the burning of the corn by the foxes (or jackals?); at the Cerealia, foxes with lighted torches tied to their tails were let loose In the Circus; be explains the custom as originally due to the act of a mischievous boy, who burned his father’s corn in the same way. The conclusion to be drawn from such parallels is not necessarily Identity of origin, but the similar working of the mind and Imagination imder similar conditions.

3. Historical value. — Regarded as a picture of early conditions and customs, the narrative is of the greatest significance. Politically it takes us to the time when Dan, perhaps weakened by the departure of its 600 men of war (Judges 1:34 18, acquiesces in the ruleof the Philistines; Timnah is in theto hands. There is no state of war between the two peoples, but free intercourse and even intermarriage. As already pointed out, Samson is in no sense the leader of a revolt against the foreign dominion, and his neighbours of Judah show no desire to make his private quarrels an excuse for a rising (IS"); there is no union even between the tribes of the south. None the less, his exploits would be secretly welcomed as directed against the common foe, and remembering that Jg 17-21 Isaiah 99, we see how the narrative paves the way tor the more defined efforts of Saul and David in 1 Samuel to shake off the foreign yoke. Socially the story gives us a picture of primitive marriage customs. Ch. 14 is the clearest OT example of a sadika marriage (see Mabhiaqe, § 1). We get a good idea of the proceedings, essen- ‘‘ally the same as in the East to-day. The feast lasts ‘■or a week, and is marked by lavish eating and drinking, songs, riddles, and not very refined merriment. The whole story gives us a valuable insight uito the life of the people; we note the grim rough humour of its hero, so entirely natural (ch. 14, the three deceptions of ch. 16, 16 RVm).

4. Religious significance. — Samson is a popular hero, and we shall expect the directly religious interest of the story to be subordinate. It appears in the account of his birth, perhaps hardly a part of the original cycle, but added later to justify his inclusion among the Judges. As a child of promise, he is in’ a peculiar sense a gift of God, born to do a special work; an overruling providence governs his acts (14:4 16). The source of his strength is supernatural; at times it is represented as due to a demonic frenzy, an invasion of the spirit of J" (13 14:6, 19 15), but in 13. 16 it lies in his hair; he is a Nazirite of God. The rules for the Nazirite are given in Numbers 6:1; those in Judges 13 are the same, with the general prohibition of ‘unclean’ food. The essence of the conception lay in a vow to sacrifice the hair at a sacred shrine, the life-long vow being probably a vow to do so at stated periods. The hair, like the blood, was regarded as a seat of life, and was a common offering not only among the Semites, but in all parts of the world. In Arabia the vow to leave the locks unshorn was particularly connected with wars of revenge (Deuteronomy 32:42 RVm, Psalms 68:21). As soon as a vow was taken, the life of the votary became a continuous act of religion; particularly must the body, which nourishes the hair (now the property of the deity) , be kept clean from all defilement; the taboo of the vine and its products is esp. common (cf. Amos 2:11, 12). In the story itself no stress is laid on any such precautions on the part of Samson (e.g. in 14 he eats from a carcase), and hence no doubt the taboos were transferred to his mother (13). There is unfortunately little basis for the religious feeling with which Milton has invested the character of Samson. He is a popular hero, and the permanent value of the story is to be sought in its ethical lessons. It is true, its morality is on a low level ; revenge is Samson’s ruling idea, and his relations with women have been a stumbling-block to apologists. But once we recognize the origin of the story, we shall not feel bound to justify or explain away these traits, and the lessons stand out clearly. The story emphasizes the evils of foreign marriages (14), of laxity in sexual relations, and of toying with temptation. It teaches that bodily endowments, no less than spiritual, are a gift from God, however different may be our modern conception of the way in which they are bestowed, and that their retention depends on obedience to His laws. But if Samson stands as an example ‘of impotence of mind in body strong,’ he also stands, in MUton’s magnificent conception, as an example of patriotism and heroism in death, to all who ‘from his memory inflame their breast to matchless valour and adventures high."

C. W. Emmet.

Samuel

The life of Samuel is viewed from widely differing standpoints in different sections of the books that bear his name. In the oldest narrative, found in 1 Samuel 9, he appears as a seer from the land of Zuph, to whom Saul and his servant, who are seeking the lost asses of Kish, Saul’s father, apply for help. Saul had hesitated about applying to the man of God, on the score of not having a gift to present, but the servant produced the fourth part of a shekel of silver with which to compensate the seer. Samuel, who had been Divinely apprised of their coming, met them while he was on his way to worship at the high place, and after they had partaken of his hospitality and passed the night with him, he nominated and anointed Saul as Israel’s coming king. He further gave Saul signs by which he should know that the promises would be lulflUed, and committed him to the Spirit of God. In another narrative (chs. 1-3), which differs in point of view rather than in trustworthiness, are recited the incidents of Samuel’s early life and relations to the kingdom. Hannah, his mother, the wife of Elkanah, was barren. During the celebration of the yearly feast she vows that if God will give her a son she will give him to Jehovah. Samuel is therefore the son of answered prayer, and is in due time dedicated to the Temple service at Shiloh, where he assists Eli, is warned by Jehovah of the coming destruction of Eli’s house, and receives the call to the prophetic office.

After the death of Eli and the return of the ark from the Phillst’nes, Samuel becomes ‘judge’ of Israel, calls the people to repentance at Mizpah, and saves them miraculously from the invading Philistines (ch. 7). He is succeeded in the judgeship by unworthy sons, and Israel, outraged at their sinfulness and worthlessness, demands a king — a proposition, in the estimation of Samuel, tantamount to a rejection of Jehovah, though no such suggestion was made when he voluntarily appointed Saul. Nevertheless he yields to their wish, but describes in sombre colours the oppressions they must endure under the monarchy (ch. 8) . Accordingly the people are assembled at Mizpah, again accused of forsaking Jehovah, and Saul is selected by lot (10:17–24). Samuel now makes his farewell address (ch. 12), defends his administration, warns the people, by references to their past history, of the danger of disobeying Jehovah, and compels nature to attest his words by a thunderstorm in harvest time. The insignificant rdle played by Samuel in the first narrative cited is very noticeable when compared with the position accorded him in that which follows. In the first ne is an obscure seer, and takes but a minor part in the establishment of the kingdom. In the latter he is a commanding and dominating figure. He is a judge of the people, adjudicatingtheir aSaiis yearly at Bethel, Gilgal, and Mizpah. Saul, as well as the monarchy, is controlled and directed by him.

The narrative of Samuel’s prominence Is succeeded by an account (ch. 13) — from a different source — of Saul’s attack on the Philistines. The story is mterrupted at 13:8–15 by a complaint that Saul had disobeyed in offering sacrifice before the battle, although he had waited the required seven days as instructed by Samuel. It is difficult to see wherein Saul was guilty. Samuel had not appeared according to agreement. The Philistines were closing in upon Saul, his army was fast melting away, it was necessary to give battle, and it would have been considered irreligious to inaugurate the battle without sacrifice. For this rebellion Samuel informs him that his kingdom is forfeit, and that Jehovah has chosen another, a man after His own heart, to take his place.

Again Saul is instructed by Samuel (ch. 15) to destroy Amalek — men, women, children, and spoil — but he spares Agag and the best of the booty. All his excuses’ are rejected, and Samuel now attributes the loss of his kingdom to the new disobedience. This narrative does not seem conscious that the kingdom was already lost to Saul. The king confesses his fault, and after repeated persuasion Samuel agrees to honour him before his people by worshipping with him. Agag is then brought before Samuel, who hews him to pieces before the Lord. After this Samuel is sent to the home of Jesse to select and anoint a successor to Saul. One by one the sons of Jesse are rejected, till David, the youngest, Is brought from the field, and proves to be the choice of Jehovah (ch. 16). With this significant act Samuel practically disappears. We find an account of his keeping a school of the prophets at Ramah, whither David flees to escape Saul (19:18–24). Later we have a short account of his death and burial at Ramah (25:1). There is also a mention of his death in ch. 28, and the story of Saul’s application to the witch of Endor to call up Samuel from the dead. J. H. Stevenson.