Saint

This stands in AV for two Heb. words. 1. tjnj (Aram. iJ'^p in Daniel) : (a) of men, Dt 33', Ps 16»34» 106i», Hos 11''- 1 [elsewhere and usually tr. 'holy'; see HoLlNKSsj; (6) of an(jels (a usage now obsolete), Dt 33=, Job 5' 15", Ps 89", Zee 14», DnS"; cf. Jude " and prob. 1 Th 3" T [RV in all except last ' holy one(s),' see Driver on Dn 8>s]. 2. rpo 1 S 29, 2 Ch 6", I'r 2«-(-16 t. in Psalms [also tr. 'godly,' 'holy,' 'merciful'; see, more fully, Driver, Par. Psalter, 443 f.]

Both these words, with few exceptions (tcij in Ps 4' 12' Wit) ^2' 86^ Mic '\ 1 S 2»(7), Pr 28, Dt 33"; Bins in Ps 106", but this is hardly an e.xception), are used in the plural or with a collective noun, i.e. of a class. Neither in the OT nor NT is it usual for a righteous man to be called individually ' a saint ' or ' the saint.' Tlie reason of this is that a man's standing in relation *iO (lod was not regarded as one of isolated conse- cration or holiness, but as Sv.

niething attaching to him as member of a larger whole, to which the covenant relation in the first instance belonged. In the OT this larger unit was Israel, the holy nation ; in the NT the Church, the holy nucleus of redeemed humanity.

' The saints' — ' tlie saints of the Most High,' 'the people of the sainti,' or most fully ' tlie people of the saints of the Most High' (Dn 718- 22- as- « 8")— were the members of a holy community, consecrated to a holy life aa defined by the covenant on which the relation depends. Such, then, is the general notion ex- pressed by the words DT"i? and □""cn, and their LXX and NT eq nivalents, 57101 and ficrioi. But thero are further distinctions which have to be noted. "AyiBt and 'irtti.

\Vhile Cy'T^i^ is rendered in the LXX b/ iiyiat, D'l'cn appears as oviot. The specific idea of the former is' the consecrated.' or those in reliyrious covenant with God ; of the latter, * the godly ' or ' pious,' those dutiful to the religious relation. While ccytai is a ver> rare word in classical Greek, and was perhaps for that very reason chosen by the LXX, to the e.\clusion of the usual term lipo! — so com|iromised by its use in p.

agan religion — io-^oj, on the other hand, largely retains its classical meaiiitig. Thus Plato {GoTfj. p. 6u7i) says, xipi f»iw et.vBpai^atji To, vpo^'.xo^Tot, TrpuTTUv iixeti' i* rr^flcTTOi, iri^i oi BlouS oa-ta.; and elsewhere he makes Stxwiat the generic and oo-ior the specific term (cf. also Xen. AuuO. 11. vi. 2iJ). Accordingly, in the OT, it is objective sanctity that is expressed by «' ityttt (=01 iytc^/jLiitot = o >Me oLuTou In Dt 333; cf. Ezr 828 u^i.

f icyai rS ta^piu); whereas subjective sanctity — response in feeling and conduct to God's non, or graciousness — is usually empha- sized in the use of ci cc-iei (=ej o-yecT'SivrK rof Ki/ptaf in Pa 9610, where we have also fuXetv^n KCpio! rics ^i't>x»f t^k eirian etuTou, cf. 97^' : 80 turk offiou ariaiQi.^K, lui't /At-rac iip6; TlA(/o(/ TiXtiMUtiff^, ««; ituri Uai«t«D Uamto.- i^, '2 8 222iif=Ps 18™, and cf. Dt Sas).

Of course the gracious' conduct of 'the godly' is but a realization of the idea of their relation as God's 'consecrated ones ' ; but it is this their conduct, in dutiiul loyalty to the Covenant shown in habitual act, that marks them cirioi (as in Ps 5115 ruvocyecyiTl ccuTu Teyf or.euf a'jToZ, "reu; 5iotT/fll,w:voi;; Tr» JiaetfMJCTi a-iiou IT/ Ovtr.xts). This agrees with the fact that o«e sometimes renders words like Til, "•^•'^P, Q^?, O'PI?

; and that it« normal equivalent TCn is also rendered by «>jii/*i' (Jer £1, of God), lUi^i.s (51ic "-), ii>.ccfeiuini (Pr 28); while ^"I'pq is paraphrased by oi mo! «u in 2 Ch 6^. Further, Imsid is used only of persons ; and here one remembers the title IJdsUiiin, by which the godly called themselves in Maccabaian days ; see art. IlAsiD«A.Na. The opposite holds of ci ayioi, in which the stress falls on the covenant relation, though at times not without suggestions, in the conte.

\l, of the practical loyalty thereto of those thus described. These distinctions and con- trasts also persist fairly constantly through the later parts of the LXX, including the Psalms of Solomon. When we reach the NT, the striking thing ia the total disappearance of oi Saioi as a title of God's own people. In a substantival sense l>(rio% is used only of Jesus as Messiah, and that after Ps 16'" (Ac 2" 13*^).

On the other hand, the prerogative phrase for members of the sacred Society of Israel, o! ^7101, is transferred to the members of Christ's Ecclesia, as consecrated to the Messianic Kingdom in keeping with the lioly call- ing of God. It was, in all probability, the over- shadowing sense of the privilege of such a sta.

tu8, and of the Divine action as bringing it about, that caused the objective side to obtain such exclusive emphasis as to prevent the term expressive of human devoutness (oi Strtoi) from emerging aa before. Christians stood as men called out or sanctified by electing grace (^kXe/troi tcO 6(oi, Col 3'- ; cf. Epli 1 ic\7,7-oi 37.01, 1 Co 1^ Uo 1 '), their sainthood determined by their relation to Christ as believers (d7tot$ k. iriaTois iv Xi}i(tt(^, Eph 1, Col V ; cf.

if TOis Tiyiacii^fOiS Tricrrei tij eis iiii, Ac 26"), on the basis of His .sacrificial death (He lu'"- "), which inaugurated the New Covenant (v.") ' Saints by effectual calling ' is thus the primary sense of ' the saints.' But in all a new spirit or a renewed heart is assumed to exist, the subjective rcsjionse quickened by the message of so great redemption. All the justified are ' saints,' and as such are marked by true ' repentance from dead works and faith towards God.'

But faith towards God in Christ involves devotion to an obedient SALAMIEL SALEM 353 walk after Christ's example, 'as befitteth saints' (Epli 5^) ; and to this practical aspect of saintship attention is growinf,'ly directed as tiine goes on. bt. raul is constantly callin" on his converts to commit themselves, once for all, to conduct 'worthy of the Lord unto all pleasing' (Col I'"). St.

Peter keeps before his readers the obligation of saintliness, after the pattern of the Holy Fatlier, and in remembrance of the superlative cost of llicir initial redemption from their former vain manner of life (1 P 1", ') ; and he refers women to the example of ' the holy women' in the OT (3').

In the Apocalypse we read of ' the patience of the saints, those who keep God's precepts and the faith of Jesus' (14") ; and are told that ' the fine linen is the righteous deeds {dixaiu/MiTa) of the saints' (19*). And indeed this expectation that fundaraentaJ consecration will appear in conduct and character, is a necessary corollary of the belief that the believer as such was ' sealed ' a member of the Messianic community by the Soly Spirit.

Here lay the significance of Christian baptism (1 Co 6") ; and St. Paul at least built his whole theory of sanctification upon the abiding presence of the Holy Spirit in the ' saint' as the immanent principle of his new life (Ro 8- '"■, 1 Th 4'-). It is by His energy that the regenerate will wars its warfare against the flesh and attains fuller life (8") ; it i.

s in virtue of His indwelling that the saint shall enjoy the final redemption of his wliole man, including release from the bondage of bodily corruption (8"-^); and the animating impulse of the very life of prayer, whereby saints overcome, and realize full manhood in Christ (Eph 4'-''-). is still the self-same Holy Spirit (Ro 8^»-, Eph 3""- 4"" 6'"). See SANCTIFICATION. LlTERATlTRE.— Tlie material is collected in Trench, Synonvm* ^ the ST, and in Cremer, BUj.-TheoL Lex., ». kyiot ami ostoi. J.

V. Bartlet. 8ALAMIEL.— An ancestor of Judith, Jth 8' (BA 2oXa^7,\, S 'La.tiaiuiiX). See ShELUMIEU SALAMIS (SaXa/i/t; Salamis), the first place visited by Paul and Barnabas on the first niis- sioniiry journey (Ac 1.3'), was, as early as the 6th cent. li.C, one of the most important Greek towns of Cj'prus. Under the Persians, it was the scat of one of the many Greek princes of the island ; and in Roman times it was a flourishing mercantile town, from which the eastern half of Cyprus was governed.

Having been overthrown by an earth- quake in the reign of Constantine, it was rebuilt by Con.Mtiintius, and under the name of Constantia became the ciiiiital of Cyprus. From A.D. 367-4U3 the bi.ihop of Constantia was Epiphanius. Under the Roman empire the Jews were very numerous in Cyprus ; and there must have been • large colony of them at Salamis, with several synagojiues.

They were no doubt attracted by the facilities for trade afforded by the fine harbour of Salamis, and the farming of the copper mines of Cyprus to Herod the Great (Jos. Ant. XVI. iv. 5). The word was preached in Cyprus soon after the martyrdom of Stephen (Ac ll'", "), and amongst the e.arly converts was Mnason (Ac 21"). Barna- bas was a Cypriote (Ac 4**), and so possibly was John Mark, who accompanied Paul and Barnabas toCyirus.

During the suppression of the insur- rection of the Jews in the reign of Hadrian, Salamis suffered greatly, and was almost deserted. Salamis stoo<l on the seashore at the eastern end of the great fertile plain — Salaminia — which stretches westward for many miles between two ranges of mountains. Its harbour was good, and from it the rich products of Cyprus were shipped to Seleucia and the Syrian coa.st.

The harbour is now tilled with sand and overgrown with thorns •nd thistles ; and a few broken columns and frag- VOL. IV. — 21 ments of mural masonry alone remain to mark the greatness of the ancient city. The site is about 3 niUes from the modern Famagusta, and not far from it is the Greek monastery of St. Barnabas. C. W. Wll.sON. SALASADAI An ancestor of Judith, Jth 8' (B "ZapoLaaSai, A ZaKaaaSal, X Sapicroooi).