$$T0003150
\Rogelim\
fullers, a town of Gilead, the residence of Barzillai the
Gileadite (2 Sam. 17:27; 19:31), probably near to Mahanaim.

$$T0003151
\Roll\
the common form of ancient books. The Hebrew word rendered
"roll" or "volume" is _meghillah_, found in Ezra 6:2; Ps. 40:7;
Jer. 36:2, 6, 23, 28, 29; Ezek. 2:9; 3:1-3; Zech. 5:1, 2.
"Rolls" (Chald. pl. of sephar, corresponding to Heb. sepher) in
Ezra 6:1 is rendered in the Revised Version "archives." In the
New Testament the word "volume" (Heb. 10:7; R.V., "roll") occurs
as the rendering of the Greek kephalis, meaning the head or top
of the stick or cylinder on which the manuscript was rolled, and
hence the manuscript itself. (See BOOK ¯T0000622.)

$$T0003152
\Romamti-ezer\
elevation of help, one of the sons of Heman, "the king's seer in
the words of God, to lift up the horn." He was head of the
"four-and-twentieth" course of singers (1 Chr. 25:4, 31).

$$T0003153
\Romans, Epistle to the\
This epistle was probably written at Corinth. Phoebe (Rom. 16:1)
of Cenchrea conveyed it to Rome, and Gaius of Corinth
entertained the apostle at the time of his writing it (16:23; 1
Cor. 1:14), and Erastus was chamberlain of the city, i.e., of
Corinth (2 Tim. 4:20).

  The precise time at which it was written is not mentioned in
the epistle, but it was obviously written when the apostle was
about to "go unto Jerusalem to minister unto the saints", i.e.,
at the close of his second visit to Greece, during the winter
preceding his last visit to that city (Rom. 15:25; comp. Acts
19:21; 20:2, 3, 16; 1 Cor. 16:1-4), early in A.D. 58.

  It is highly probable that Christianity was planted in Rome by
some of those who had been at Jerusalem on the day of Pentecost
(Acts 2:10). At this time the Jews were very numerous in Rome,
and their synagogues were probably resorted to by Romans also,
who in this way became acquainted with the great facts regarding
Jesus as these were reported among the Jews. Thus a church
composed of both Jews and Gentiles was formed at Rome. Many of
the brethren went out to meet Paul on his approach to Rome.
There are evidences that Christians were then in Rome in
considerable numbers, and had probably more than one place of
meeting (Rom. 16:14, 15).

  The object of the apostle in writing to this church was to
explain to them the great doctrines of the gospel. His epistle
was a "word in season." Himself deeply impressed with a sense of
the value of the doctrines of salvation, he opens up in a clear
and connected form the whole system of the gospel in its
relation both to Jew and Gentile. This epistle is peculiar in
this, that it is a systematic exposition of the gospel of
universal application. The subject is here treated
argumentatively, and is a plea for Gentiles addressed to Jews.
In the Epistle to the Galatians, the same subject is discussed,
but there the apostle pleads his own authority, because the
church in Galatia had been founded by him.

  After the introduction (1:1-15), the apostle presents in it
divers aspects and relations the doctrine of justification by
faith (1:16-11:36) on the ground of the imputed righteousness of
Christ. He shows that salvation is all of grace, and only of
grace. This main section of his letter is followed by various
practical exhortations (12:1-15:13), which are followed by a
conclusion containing personal explanations and salutations,
which contain the names of twenty-four Christians at Rome, a
benediction, and a doxology (Rom. 15:14-ch. 16).

$$T0003154
\Rome\
the most celebrated city in the world at the time of Christ. It
is said to have been founded B.C. 753. When the New Testament
was written, Rome was enriched and adorned with the spoils of
the world, and contained a population estimated at 1,200,000, of
which the half were slaves, and including representatives of
nearly every nation then known. It was distinguished for its
wealth and luxury and profligacy. The empire of which it was the
capital had then reached its greatest prosperity.

  On the day of Pentecost there were in Jerusalem "strangers
from Rome," who doubtless carried with them back to Rome tidings
of that great day, and were instrumental in founding the church
there. Paul was brought to this city a prisoner, where he
remained for two years (Acts 28:30, 31) "in his own hired
house." While here, Paul wrote his epistles to the Philippians,
to the Ephesians, to the Colossians, to Philemon, and probably
also to the Hebrews. He had during these years for companions
Luke and Aristarchus (Acts 27:2), Timothy (Phil. 1:1; Col. 1:1),
Tychicus (Eph. 6: 21), Epaphroditus (Phil. 4:18), and John Mark
(Col. 4:10). (See PAUL ¯T0002871.)

  Beneath this city are extensive galleries, called "catacombs,"
which were used from about the time of the apostles (one of the
inscriptions found in them bears the date A.D. 71) for some
three hundred years as places of refuge in the time of
persecution, and also of worship and burial. About four thousand
inscriptions have been found in the catacombs. These give an
interesting insight into the history of the church at Rome down
to the time of Constantine.

$$T0003155
\Rose\
Many varieties of the rose proper are indigenous to Syria. The
famed rose of Damascus is white, but there are also red and
yellow roses. In Cant. 2:1 and Isa. 35:1 the Hebrew word
_habatstseleth_ (found only in these passages), rendered "rose"
(R.V. marg., "autumn crocus"), is supposed by some to mean the
oleander, by others the sweet-scented narcissus (a native of
Palestine), the tulip, or the daisy; but nothing definite can be
affirmed regarding it.

  The "rose of Sharon" is probably the cistus or rock-rose,
several species of which abound in Palestine. "Mount Carmel
especially abounds in the cistus, which in April covers some of
the barer parts of the mountain with a glow not inferior to that
of the Scottish heather." (See MYRRH ¯T0002632 [2].)

$$T0003156
\Rosh\
(Ezek. 38:2, 3; 39:1) is rendered "chief" in the Authorized
Version. It is left untranslated as a proper name in the Revised
Version. Some have supposed that the Russians are here meant, as
one of the three Scythian tribes of whom Magog was the prince.
They invaded the land of Judah in the days of Josiah. Herodotus,
the Greek historian, says: "For twenty-eight years the Scythians
ruled over Asia, and things were turned upside down by their
violence and contempt." (See BETHSHEAN ¯T0000568.)

$$T0003157
\Rosin\
found only in Authorized Version, margin, Ezek. 27:17, Heb.
tsori, uniformly rendered elsewhere "balm" (q.v.), as here in
the text. The Vulgate has resinam, rendered "rosin" in the Douay
Version. As used, however, by Jerome, the Lat. resina denotes
some odoriferous gum or oil.

$$T0003158
\Ruby\
(Heb. peninim), only in plural (Lam. 4:7). The ruby was one of
the stones in the high priest's breastplate (Ex. 28:17). A
comparison is made between the value of wisdom and rubies (Job
28:18; Prov. 3:15; 8:11). The price of a virtuous woman is said
to be "far above rubies" (Prov. 31:10). The exact meaning of the
Hebrew word is uncertain. Some render it "red coral;" others,
"pearl" or "mother-of-pearl."

$$T0003159
\Rudder bands\
Ancient ships had two great broad-bladed oars for rudders.
These, when not in use, were lifted out of the water and bound
or tied up. When required for use, these bands were unloosed and
the rudders allowed to drop into the water (Acts 27:40).

$$T0003160
\Rue\
a garden herb (Ruta graveolens) which the Pharisees were careful
to tithe (Luke 11:42), neglecting weightier matters. It is
omitted in the parallel passage of Matt. 23:23. There are
several species growing wild in Palestine. It is used for
medicinal and culinary purposes. It has a powerful scent, and is
a stimulant. (See MINT ¯T0002560.)

$$T0003161
\Rufus\
red, the son of Simon the Cyrenian (Mark 15:21), whom the Roman
soldiers compelled to carry the cross on which our Lord was
crucified. Probably it is the same person who is again mentioned
in Rom. 16:13 as a disciple at Rome, whose mother also was a
Christian held in esteem by the apostle. Mark mentions him along
with his brother Alexander as persons well known to his readers
(Mark 15:21).

$$T0003162
\Ruhamah\
having obtained mercy, a symbolical name given to the daughter
of Hosea (2:1).

$$T0003163
\Rumah\
elevation, probably the same as Arumah (Judg. 9:41; 2 Kings
23:36), near Shechem. Others identify it with Tell Rumeh, in
Galilee, about 6 miles north of Nazareth.

$$T0003164
\Rush\
the papyrus (Job 8:11). (See BULRUSH ¯T0000662.) The expression
"branch and rush" in Isa. 9:14; 19:15 means "utterly."

$$T0003165
\Ruth\
a friend, a Moabitess, the wife of Mahlon, whose father,
Elimelech, had settled in the land of Moab. On the death of
Elimelech and Mahlon, Naomi came with Ruth, her daughter-in-law,
who refused to leave her, to Bethlehem, the old home from which
Elimelech had migrated. There she had a rich relative, Boaz, to
whom Ruth was eventually married. She became the mother of Obed,
the grandfather of David. Thus Ruth, a Gentile, is among the
maternal progenitors of our Lord (Matt. 1:5). The story of "the
gleaner Ruth illustrates the friendly relations between the good
Boaz and his reapers, the Jewish land system, the method of
transferring property from one person to another, the working of
the Mosaic law for the relief of distressed and ruined families;
but, above all, handing down the unselfishness, the brave love,
the unshaken trustfulness of her who, though not of the chosen
race, was, like the Canaanitess Tamar (Gen. 38:29; Matt. 1:3)
and the Canaanitess Rahab (Matt. 1:5), privileged to become the
ancestress of David, and so of 'great David's greater Son'"
(Ruth 4:18-22).

$$T0003166
\Ruth The Book of\
was originally a part of the Book of Judges, but it now forms
one of the twenty-four separate books of the Hebrew Bible.

  The history it contains refers to a period perhaps about one
hundred and twenty-six years before the birth of David. It gives
(1) an account of Naomi's going to Moab with her husband,
Elimelech, and of her subsequent return to Bethlehem with her
daughter-in-law; (2) the marriage of Boaz and Ruth; and (3) the
birth of Obed, of whom David sprang.

  The author of this book was probably Samuel, according to
Jewish tradition.

  "Brief as this book is, and simple as is its story, it is
remarkably rich in examples of faith, patience, industry, and
kindness, nor less so in indications of the care which God takes
of those who put their trust in him."

$$T0003167
\Rye\
=Rie, (Heb. kussemeth), found in Ex. 9:32; Isa. 28:25, in all of
which the margins of the Authorized and of the Revised Versions
have "spelt." This Hebrew word also occurs in Ezek. 4:9, where
the Authorized Version has "fitches' (q.v.) and the Revised
Version "spelt." This, there can be no doubt, was the Triticum
spelta, a species of hard, rough-grained wheat.

$$T0003168
\Sabachthani\
thou hast forsaken me, one of the Aramaic words uttered by our
Lord on the cross (Matt. 27:46; Mark 15:34).

$$T0003169
\Sabaoth\
the transliteration of the Hebrew word _tsebha'oth_, meaning
"hosts," "armies" (Rom. 9:29; James 5:4). In the LXX. the Hebrew
word is rendered by "Almighty." (See Rev. 4:8; comp. Isa. 6:3.)
It may designate Jehovah as either (1) God of the armies of
earth, or (2) God of the armies of the stars, or (3) God of the
unseen armies of angels; or perhaps it may include all these
ideas.

$$T0003170
\Sabbath\
(Heb. verb shabbath, meaning "to rest from labour"), the day of
rest. It is first mentioned as having been instituted in
Paradise, when man was in innocence (Gen. 2:2). "The sabbath was
made for man," as a day of rest and refreshment for the body and
of blessing to the soul.

  It is next referred to in connection with the gift of manna to
the children of Israel in the wilderness (Ex. 16:23); and
afterwards, when the law was given from Sinai (20:11), the
people were solemnly charged to "remember the sabbath day, to
keep it holy." Thus it is spoken of as an institution already
existing.

  In the Mosaic law strict regulations were laid down regarding
its observance (Ex. 35:2, 3; Lev. 23:3; 26:34). These were
peculiar to that dispensation.

  In the subsequent history of the Jews frequent references are
made to the sanctity of the Sabbath (Isa. 56:2, 4, 6, 7; 58:13,
14; Jer. 17:20-22; Neh. 13:19). In later times they perverted
the Sabbath by their traditions. Our Lord rescued it from their
perversions, and recalled to them its true nature and intent
(Matt. 12:10-13; Mark 2:27; Luke 13:10-17).

  The Sabbath, originally instituted for man at his creation, is
of permanent and universal obligation. The physical necessities
of man require a Sabbath of rest. He is so constituted that his
bodily welfare needs at least one day in seven for rest from
ordinary labour. Experience also proves that the moral and
spiritual necessities of men also demand a Sabbath of rest. "I
am more and more sure by experience that the reason for the
observance of the Sabbath lies deep in the everlasting
necessities of human nature, and that as long as man is man the
blessedness of keeping it, not as a day of rest only, but as a
day of spiritual rest, will never be annulled. I certainly do
feel by experience the eternal obligation, because of the
eternal necessity, of the Sabbath. The soul withers without it.
It thrives in proportion to its observance. The Sabbath was made
for man. God made it for men in a certain spiritual state
because they needed it. The need, therefore, is deeply hidden in
human nature. He who can dispense with it must be holy and
spiritual indeed. And he who, still unholy and unspiritual,
would yet dispense with it is a man that would fain be wiser
than his Maker" (F. W. Robertson).

  The ancient Babylonian calendar, as seen from recently
recovered inscriptions on the bricks among the ruins of the
royal palace, was based on the division of time into weeks of
seven days. The Sabbath is in these inscriptions designated
Sabattu, and defined as "a day of rest for the heart" and "a day
of completion of labour."

  The change of the day. Originally at creation the seventh day
of the week was set apart and consecrated as the Sabbath. The
first day of the week is now observed as the Sabbath. Has God
authorized this change? There is an obvious distinction between
the Sabbath as an institution and the particular day set apart
for its observance. The question, therefore, as to the change of
the day in no way affects the perpetual obligation of the
Sabbath as an institution. Change of the day or no change, the
Sabbath remains as a sacred institution the same. It cannot be
abrogated.

  If any change of the day has been made, it must have been by
Christ or by his authority. Christ has a right to make such a
change (Mark 2:23-28). As Creator, Christ was the original Lord
of the Sabbath (John 1:3; Heb. 1:10). It was originally a
memorial of creation. A work vastly greater than that of
creation has now been accomplished by him, the work of
redemption. We would naturally expect just such a change as
would make the Sabbath a memorial of that greater work.

  True, we can give no text authorizing the change in so many
words. We have no express law declaring the change. But there
are evidences of another kind. We know for a fact that the first
day of the week has been observed from apostolic times, and the
necessary conclusion is, that it was observed by the apostles
and their immediate disciples. This, we may be sure, they never
would have done without the permission or the authority of their
Lord.

  After his resurrection, which took place on the first day of
the week (Matt. 28:1; Mark 16:2; Luke 24:1; John 20:1), we never
find Christ meeting with his disciples on the seventh day. But
he specially honoured the first day by manifesting himself to
them on four separate occasions (Matt. 28:9; Luke 24:34, 18-33;
John 20:19-23). Again, on the next first day of the week, Jesus
appeared to his disciples (John 20:26).

  Some have calculated that Christ's ascension took place on the
first day of the week. And there can be no doubt that the
descent of the Holy Ghost at Pentecost was on that day (Acts
2:1). Thus Christ appears as instituting a new day to be
observed by his people as the Sabbath, a day to be henceforth
known amongst them as the "Lord's day." The observance of this
"Lord's day" as the Sabbath was the general custom of the
primitive churches, and must have had apostolic sanction (comp.
Acts 20:3-7; 1 Cor. 16:1, 2) and authority, and so the sanction
and authority of Jesus Christ.

  The words "at her sabbaths" (Lam. 1:7, A.V.) ought probably to
be, as in the Revised Version, "at her desolations."

$$T0003171
\Sabbath day's journey\
supposed to be a distance of 2,000 cubits, or less than
half-a-mile, the distance to which, according to Jewish
tradition, it was allowable to travel on the Sabbath day without
violating the law (Acts 1:12; comp. Ex. 16:29; Num. 35:5; Josh.
3:4).

$$T0003172
\Sabbatical year\
every seventh year, during which the land, according to the law
of Moses, had to remain uncultivated (Lev. 25:2-7; comp. Ex.
23:10, 11, 12; Lev. 26:34, 35). Whatever grew of itself during
that year was not for the owner of the land, but for the poor
and the stranger and the beasts of the field. All debts, except
those of foreigners, were to be remitted (Deut. 15:1-11). There
is little notice of the observance of this year in Biblical
history. It appears to have been much neglected (2 Chr. 36:20,
21).

$$T0003173
\Sabeans\
descendants of Seba (Gen. 10:7); Africans (Isa. 43:3). They were
"men of stature," and engaged in merchandise (Isa. 45:14). Their
conversion to the Lord was predicted (Ps. 72:10). This word, in
Ezek. 23:42, should be read, as in the margin of the Authorized
Version, and in the Revised Version, "drunkards." Another tribe,
apparently given to war, is mentioned in Job 1:15.

$$T0003174
\Sabtah\
rest, the third son of Cush (Gen. 10:7; 1 Chr. 1:9).

$$T0003175
\Sabtecha\
the fifth son of Cush (id.).

$$T0003176
\Sachar\
hire. (1.) One of David's heroes (1 Chr. 11:35); called also
Sharar (2 Sam. 23:33).

  (2.) A son of Obed-edom the Gittite, and a temple porter (1
Chr. 26:4).

$$T0003177
\Sackbut\
(Chald. sabkha; Gr. sambuke), a Syrian stringed instrument
resembling a harp (Dan. 3:5, 7, 10, 15); not the modern sackbut,
which is a wind instrument.

$$T0003178
\Sackcloth\
cloth made of black goats' hair, coarse, rough, and thick, used
for sacks, and also worn by mourners (Gen. 37:34; 42:25; 2 Sam.
3:31; Esther 4:1, 2; Ps. 30:11, etc.), and as a sign of
repentance (Matt. 11:21). It was put upon animals by the people
of Nineveh (Jonah 3:8).

$$T0003179
\Sacrifice\
The offering up of sacrifices is to be regarded as a divine
institution. It did not originate with man. God himself
appointed it as the mode in which acceptable worship was to be
offered to him by guilty man. The language and the idea of
sacrifice pervade the whole Bible.

  Sacrifices were offered in the ante-diluvian age. The Lord
clothed Adam and Eve with the skins of animals, which in all
probability had been offered in sacrifice (Gen. 3:21). Abel
offered a sacrifice "of the firstlings of his flock" (4:4; Heb.
11:4). A distinction also was made between clean and unclean
animals, which there is every reason to believe had reference to
the offering up of sacrifices (Gen. 7:2, 8), because animals
were not given to man as food till after the Flood.

  The same practice is continued down through the patriarchal
age (Gen. 8:20; 12:7; 13:4, 18; 15:9-11; 22:1-18, etc.). In the
Mosaic period of Old Testament history definite laws were
prescribed by God regarding the different kinds of sacrifices
that were to be offered and the manner in which the offering was
to be made. The offering of stated sacrifices became indeed a
prominent and distinctive feature of the whole period (Ex.
12:3-27; Lev. 23:5-8; Num. 9:2-14). (See ALTAR ¯T0000185.)

  We learn from the Epistle to the Hebrews that sacrifices had
in themselves no value or efficacy. They were only the "shadow
of good things to come," and pointed the worshippers forward to
the coming of the great High Priest, who, in the fullness of the
time, "was offered once for all to bear the sin of many."
Sacrifices belonged to a temporary economy, to a system of types
and emblems which served their purposes and have now passed
away. The "one sacrifice for sins" hath "perfected for ever them
that are sanctified."

  Sacrifices were of two kinds: 1. Unbloody, such as (1)
first-fruits and tithes; (2) meat and drink-offerings; and (3)
incense. 2. Bloody, such as (1) burnt-offerings; (2)
peace-offerings; and (3) sin and trespass offerings. (See
OFFERINGS ¯T0002770.)

$$T0003180
\Sadducees\
The origin of this Jewish sect cannot definitely be traced. It
was probably the outcome of the influence of Grecian customs and
philosophy during the period of Greek domination. The first time
they are met with is in connection with John the Baptist's
ministry. They came out to him when on the banks of the Jordan,
and he said to them, "O generation of vipers, who hath warned
you to flee from the wrath to come?" (Matt. 3:7.) The next time
they are spoken of they are represented as coming to our Lord
tempting him. He calls them "hypocrites" and "a wicked and
adulterous generation" (Matt. 16:1-4; 22:23). The only reference
to them in the Gospels of Mark (12:18-27) and Luke (20:27-38) is
their attempting to ridicule the doctrine of the resurrection,
which they denied, as they also denied the existence of angels.
They are never mentioned in John's Gospel.

  There were many Sadducees among the "elders" of the Sanhedrin.
They seem, indeed, to have been as numerous as the Pharisees
(Acts 23:6). They showed their hatred of Jesus in taking part in
his condemnation (Matt. 16:21; 26:1-3, 59; Mark 8:31; 15:1; Luke
9:22; 22:66). They endeavoured to prohibit the apostles from
preaching the resurrection of Christ (Acts 2:24, 31, 32; 4:1, 2;
5:17, 24-28). They were the deists or sceptics of that age. They
do not appear as a separate sect after the destruction of
Jerusalem.

$$T0003181
\Sadoc\
just, mentioned in the genealogy of our Lord (Matt. 1:14).

$$T0003182
\Saffron\
Heb. karkom, Arab. zafran (i.e., "yellow"), mentioned only in
Cant. 4:13, 14; the Crocus sativus. Many species of the crocus
are found in Palestine. The pistils and stigmata, from the
centre of its flowers, are pressed into "saffron cakes," common
in the East. "We found," says Tristram, "saffron a very useful
condiment in travelling cookery, a very small pinch of it giving
not only a rich yellow colour but an agreable flavour to a dish
of rice or to an insipid stew."

$$T0003183
\Saint\
one separated from the world and consecrated to God; one holy by
profession and by covenant; a believer in Christ (Ps. 16:3; Rom.
1:7; 8:27; Phil. 1:1; Heb. 6:10).

  The "saints" spoken of in Jude 1:14 are probably not the
disciples of Christ, but the "innumerable company of angels"
(Heb. 12:22; Ps. 68:17), with reference to Deut. 33:2.

  This word is also used of the holy dead (Matt. 27:52; Rev.
18:24). It was not used as a distinctive title of the apostles
and evangelists and of a "spiritual nobility" till the fourth
century. In that sense it is not a scriptural title.

$$T0003184
\Sala\
a shoot, a descendant of Arphaxed (Luke 3:35, 36); called also
Shelah (1 Chr. 1:18, 24).

$$T0003185
\Salamis\
a city on the south-east coast of Cyprus (Acts 13:5), where Saul
and Barnabas, on their first missionary journey, preached the
word in one of the Jewish synagogues, of which there seem to
have been several in that place. It is now called Famagusta.

$$T0003186
\Salathiel\
whom I asked of God, the son of Jeconiah (Matt. 1:12; 1 Chr.
3:17); also called the son of Neri (Luke 3:27). The probable
explanation of the apparent discrepancy is that he was the son
of Neri, the descendant of Nathan, and thus heir to the throne
of David on the death of Jeconiah (comp. Jer. 22:30).

$$T0003187
\Salcah\
wandering, a city of Bashan assigned to the half tribe of
Manasseh (Deut. 3:10; Josh. 12:5; 13:11), identified with
Salkhad, about 56 miles east of Jordan.

$$T0003188
\Salem\
peace, commonly supposed to be another name of Jerusalem (Gen.
14:18; Ps. 76:2; Heb. 7:1, 2).

$$T0003189
\Salim\
peaceful, a place near AEnon (q.v.), on the west of Jordan,
where John baptized (John 3:23). It was probably the Shalem
mentioned in Gen. 33:18, about 7 miles south of AEnon, at the
head of the great Wady Far'ah, which formed the northern
boundary of Judea in the Jordan valley.

$$T0003190
\Sallai\
basket-maker. (1.) A Benjamite (Neh. 11:8).

  (2.) A priest in the days of Joshua and Zerubbabel (Neh.
12:20).

$$T0003191
\Sallu\
weighed. (1.) A priest (Neh. 12:7).

  (2.) A Benjamite (1 Chr. 9:7; Neh. 11:7).

$$T0003192
\Salmon\
garment, the son of Nashon (Ruth 4:20; Matt. 1:4, 5), possibly
the same as Salma in 1 Chr. 2:51.

$$T0003193
\Salmon\
shady; or Zalmon (q.v.), a hill covered with dark forests, south
of Shechem, from which Abimelech and his men gathered wood to
burn that city (Judg. 9:48). In Ps. 68:14 the change from war to
peace is likened to snow on the dark mountain, as some interpret
the expression. Others suppose the words here mean that the
bones of the slain left unburied covered the land, so that it
seemed to be white as if covered with snow. The reference,
however, of the psalm is probably to Josh. 11 and 12. The
scattering of the kings and their followers is fitly likened
unto the snow-flakes rapidly falling on the dark Salmon. It is
the modern Jebel Suleiman.

$$T0003194
\Salmone\
a promontory on the east of Crete, under which Paul sailed on
his voyage to Rome (Acts 27:7); the modern Cape Sidero.

$$T0003195
\Salome\
perfect. (1.) The wife of Zebedee and mother of James and John
(Mat. 27:56), and probably the sister of Mary, the mother of our
Lord (John 19:25). She sought for her sons places of honour in
Christ's kingdom (Matt. 20:20, 21; comp. 19:28). She witnessed
the crucifixion (Mark 15:40), and was present with the other
women at the sepulchre (Matt. 27:56).

  (2.) "The daughter of Herodias," not named in the New
Testament. On the occasion of the birthday festival held by
Herod Antipas, who had married her mother Herodias, in the
fortress of Machaerus, she "came in and danced, and pleased
Herod" (Mark 6:14-29). John the Baptist, at that time a prisoner
in the dungeons underneath the castle, was at her request
beheaded by order of Herod, and his head given to the damsel in
a charger, "and the damsel gave it to her mother," whose
revengeful spirit was thus gratified. "A luxurious feast of the
period" (says Farrar, Life of Christ) "was not regarded as
complete unless it closed with some gross pantomimic
representation; and doubtless Herod had adopted the evil fashion
of his day. But he had not anticipated for his guests the rare
luxury of seeing a princess, his own niece, a grand-daughter of
Herod the Great and of Mariamne, a descendant, therefore, of
Simon the high priest and the great line of Maccabean princes, a
princess who afterwards became the wife of a tetrarch [Philip,
tetrarch of Trachonitis] and the mother of a king, honouring
them by degrading herself into a scenic dancer."

$$T0003196
\Salt\
used to season food (Job 6:6), and mixed with the fodder of
cattle (Isa. 30:24, "clean;" in marg. of R.V. "salted"). All
meat-offerings were seasoned with salt (Lev. 2:13). To eat salt
with one is to partake of his hospitality, to derive subsistence
from him; and hence he who did so was bound to look after his
host's interests (Ezra 4:14, "We have maintenance from the
king's palace;" A.V. marg., "We are salted with the salt of the
palace;" R.V., "We eat the salt of the palace").

  A "covenant of salt" (Num. 18:19; 2 Chr. 13:5) was a covenant
of perpetual obligation. New-born children were rubbed with salt
(Ezek. 16:4). Disciples are likened unto salt, with reference to
its cleansing and preserving uses (Matt. 5:13). When Abimelech
took the city of Shechem, he sowed the place with salt, that it
might always remain a barren soil (Judg. 9:45). Sir Lyon
Playfair argues, on scientific grounds, that under the generic
name of "salt," in certain passages, we are to understand
petroleum or its residue asphalt. Thus in Gen. 19:26 he would
read "pillar of asphalt;" and in Matt. 5:13, instead of "salt,"
"petroleum," which loses its essence by exposure, as salt does
not, and becomes asphalt, with which pavements were made.

  The Jebel Usdum, to the south of the Dead Sea, is a mountain
of rock salt about 7 miles long and from 2 to 3 miles wide and
some hundreds of feet high.

$$T0003197
\Salt Sea\
(Josh. 3:16). See DEAD SEA ¯T0000991.

$$T0003198
\Salt, The city of\
one of the cities of Judah (Josh. 15:62), probably in the Valley
of Salt, at the southern end of the Dead Sea.

$$T0003199
\Salt, Valley of\
a place where it is said David smote the Syrians (2 Sam. 8:13).
This valley (the' Arabah) is between Judah and Edom on the south
of the Dead Sea. Hence some interpreters would insert the words,
"and he smote Edom," after the words, "Syrians" in the above
text. It is conjectured that while David was leading his army
against the Ammonites and Syrians, the Edomites invaded the
south of Judah, and that David sent Joab or Abishai against
them, who drove them back and finally subdued Edom. (Comp. title
to Ps. 60.)

  Here also Amaziah "slew of Edom ten thousand men" (2 Kings
14:7; comp. 8: 20-22 and 2 Chr. 25:5-11).