Literature. — Besides the authorities quoted in the article> see Wieseler, SK, 1840, p. 648 iT.; art. 'Salome' in Hastings' DB (cf. art. ' Ilcrod,' lit.), in Enci/c. Dihl., and in Herzog's PHE ; Commentaries of H. A. W. Meyer (Eng. tr. 1880), Alford, and Lutliardt (on St. John's Gospel, iii., Eng. tr. 1880, where, against his former view, he identifies Salome with ' his mother's sister'). H. AY. EULFORD.
SALT (aXas). — Salt has been used from very early times to season and preserve food. In Palestine there was always a plentiful supply. The chief sources \\ere (and are) the great rock-salt clifTs known as the Khasm Usdum to the S.AA'". of the Dead Sea, and the nuirshcs and pools around its shores. The clifls arc from 30 to 60 feet high, and stretch from 6 to 7 miles along the coast. In the
* Epiphanius {Hcer. l.xxviii. 8) says that Salome was a daughter of .Joseph, and Niccphorus Callistus (///^ ii. 3) makes her Joseph's wife. These traditions, at any rate, indicate a belief in some con- nexion between Salome and the house of Joseph.
552
SALT
SALVATION
Bible this sea is sometimes called the 'salt sea' (Gn 14^, Dt 3''^). Three lbs. of its water are said to yield 1 lb. of solid salts.
In addition to its common use as a condiment or preservative of food, salt from early times had religious and social significance. As a fitting emblem of incorruptness, it was habitually otiered along with the sacrifices (cf. Lv 2^^). The pre- servative qualities of salt probably led to its being regarded as an essential element in the making of any enduring covenant (cf. Lv 2'^, Nu 18"*, 2 Ch 13^). As a sacrificial meal was usually celebrated in connexion with the making of a covenant, the salt of the meal naturally became the salt of the covenant. Among Eastern peoples, ' to eat of his salt ' is a sign of endiiring friendship and peace. The Arabs use the phrase ' there is salt between us ' as expressing the fact that a bond of loyalty is in existence (cf. Ezr 4").
In the Gospels, salt is used for the most part metaphorically : (1) As an emblem of preservation from corruption, ' Ye are the salt of the earth ' (Mt 5'^). The new spiritual life of the discij^les was to purify and preserve the life of the world. Jesus soleninly warns them against the danger of losing the jiower which would enable them to fulfil this function, ' for if the salt have lost its savour (' become saltless,' Mk 9^"), wherewith shall it be salted ? ' (Mt 5^^ \\ Lk W^). (2) There is also a sug- gestion of its significance as a symbol of concord in the counsel, ' Have salt in yourselves, and be at peace one with another ' (INIk O'*^) ; for it is given in connexion with disputes or discussions as to which of the disciples should be the greatest (Mk 9^^-^). These disputings may also be regarded as one of the influences which render the salt saltless (dvaXov). (3) As a symbol of incorruption in connexion with sacrifice. In Mk O"*^ the words vdaa dvaia dXt aXiadrja-eTai are omitted by Tischendorf, WH, and Nestle, following INISS HBLA. The words in the text thus adjusted (irds yap irvpl oKicrdi^aeTai) have been translated ' for every one shall be salted for the fire' (Edersheim, Life and Times of Jesus the Messiah, ii. 121), and ' for every one shall be salted with fire ' (RV). The latter is almost certainly the right translation, since 'with fire' [irvpi) takes the place of ' with salt ' (dX/), as indicating the new spiritual element which was to be present in the sacrificial life of the disciples. In the old economy every sacrifice was to be salted with salt, and would not be accepted without it ; so in the new economy, the ' living sacrifice ' of the Christian disciple will not be rightly prepared Avithout the ' fire ' which alone makes it acceptable. As the old sacrifices Avere prepared Avith salt, so the ncAv sacrifices must be prepared Avith fire. The fire is most probably to be interpreted as the fire of judgment, as in the verse immediately preceding (' where their Avorm dieth not and their lire is not quenched,' Mk 9*^). There is a twofold judgment by fire. It may be Divine and penal (Mk 9^^), or personal and corrective (cf . ' If Ave Avould judge ourselves Ave should not be judged,' 1 Co IP'). The previous context interprets the personal, salu- tary judgment by fire, by Avhich the life is to be prepared as an acceptable sacrifice : ' If thy hand offend thee, cut it off' ; it is better for thee to enter into life maimed, than having tAvo hands to go into hell, into the fire that never shall be quenched ' (cf. Mk 9*^-'"). SAvete (St. Mark, ad loc.) interprets the fire of the Christian life as the Holy Spirit, but fire as a symbol of the Spirit is not found in Mark. It may, lioAvever, be said that no self-judgment will be complete, or sufficient, unless it is carried through under the influence of the Holy Spirit.
Literature.— W. R. Smith, art. 'Salt,' Encye. Brit.^ ; E. Hull, art. 'Salt,' Hastings' DB ; Beyschlag, NT'Theol. i. 180; Wendt, Teaching of Jesus, ii. 62 ff . ; Bruce, Training of the