Twelve, p. 215, notes ; Kelnian, Expos. Times, xii. [1900] p. Ill ; Siialders, Expositor, 1st ser. xi. [1880] p. 79 ff.
John Reid. SALUTATION.— See Greetings.
SALVATION.— The Gospel usage of this word is closely connected with that of OT.
The corresponding Heb. words are derivatives of VtS*' and b)ii. Of the former, the Niphal and Hiphil are found in the verb ; of noun forms yg': or V^', '^i;lii'?, ^]1>^^, niy^lD and some proper names, of vifhich the most important is 5i1B''in^ ' Jehovah is salvation.' The root '7i': occurs in the Niphal and Hiphil of the verb ; its only noun-derivative is the «t«4 'Kiy6i/.i\,o\i, n/m, Est 41'*. The fundamental meaning of J?!l" appears to be ' enlargement,' whence the notion of ' deliver- ance' natural]}' springs, the same association of ideas being observed in the use of ' compression,' ' confinement ' as figures for ' distress.' So far as the verbal forms of both roots are con- cerned, the idea of ' saving' is entirely negative, that of deliver- ance from some evil, no reflexion being passed upon favourable, positive consequences. A negative sense is very clear in such passages as Ps 289 6935, vvhere the positive results of the saving act are named as something additional. From other words denoting deliverance ' to save ' is distinguished by the constant presence of two elements, that of a delivering agent, and that of an active interposition on his part for the removal of actual evil or peril. For mere ' preservation ' or mere ' escape ' other words are used : ' healing ' also is expressed bj' different terms ; cf. Gn 457 472s, Ex 1", Jer 48«, Ezk 3I8, Ps 65 413, Job 26. The evil from which salvation takes place varies ; in most cases it is the oppression of Israel by its enemies ; sometimes, though not frequently, it appears in the acute form of individual or national death (Ps 6819- -O). While the noun-forms frequently have the same negative meaning as the verb, they pass over more readily into the positive sense, so that the act of deliver- ance becomes the point of departure for the bestowal of favour, blessing, and prosperity. Thus T[^W\ and T\^ys^ come to mean ' victory '-(1 S 14-15, 2S 192, 2K 51, Is 6OI8). 'Salvation' be- comes synonymous with other positive terms like ' righteous- ness,' 'blessing,' 'light' (Is 458 4013 498 6110 621, ps 245 i06-»). In the Prophets and the I'salter it obtains an eschatological (Messianic) sense, and stands as one of the terms for the great final deliverance and the final blessedness to follow (Is 12'-f- 4517. 22 498 516. 8 527 561, Jer 236 33I6, Mic 77, Hab 38- 18, Ps 147 35-i 7412 858 982. 3 10927. 32 11815. -21). The religious importance of the conception in the OT springs not so much from the nature of the evil removed, or from the nature of the blessed- ness bestowed, as rather from the fact that salvation, of what- ever nature, is a work of Jehovah for His people, a Divine prerogative ; hence the frequenth' recurring statements that salvation belongs to Jehovah, is of Jehovah, that Jehovah is salvation, the Saviour of Israel (1 S 1439, 2 S 223, 2 Ch 2017, Is 122. 3 3322, Ps 38 622 11814. 21). In go far as salvation is \alued not merely from the point of view of its benefits for man, but as a pledge of the Divine favour, the idea becomes spiritualized in principle. Besides, in so far as all national developments in the history of Israel have a religious and moral background, it is felt that every act of salvation must have for its antecedent a change in the people's spiritual condition (Is 3322. 24). in a few- passages the conceiJtion is directly transferred from the national- political to the purelj' religious sphere, sin being named as the evil from which Israel or the individual is saved (Ezk 3629, ps 51").
The LXX renders the Heb. verbs by (ruX^U)/, the nouns by c-urripix. and a-aiTv.piov. These words, however, are likewise used to render Heb. terms of a different shade of meaning, and thus to a large extent the nice distinction of the original between ' salvation ' specifically so-called and such more general terms is obscured. Thus iriZ,iiv stands for d'?D Niphal, Piel, and Hiphil, frequently in the Passive for mere ' escape,' also for forms of b'^B and iTTI. On the other hand, a-u^iiv never bears in the LXX the specific sense of ' healing ' (Jer 1714).
In the Apocryphal and Pseudepigraphical writings the usa^e does not vary much from that of the OT ; cf. Sir 5112 (j| k^ukiixi), Wis 107, Jth 911, En 487 (of 'the Son of Man ' ; 'in his name are they being saved, and he is the God of their life ') 503 (eschatological - negative, mere salvation without glor^) 638,
4 Ezr 625 7131 98 1234 1326 456 (the righteous shall be satisfied with salvation in connexion with the Messiah), Ps-Sol 62 108 12(1 1S6, Bar 422. 24. 29, Test. Jud. 22, Test. Dan 5, Test. Napht. 8, Jub 2329, 1 Mac 430 99, 4 Mac 117 153 (• piety which saves unto eternal life ') 1527. In most of these passages the conception is eschato- logical-positive, and in many of them it has reference to the issue of the Last Judgment, wherein lies a transition from the OT to the NT usage. There is also an advance in this, that in a couple of instances the act of salvation is connected with the Messiah.