Difference between revisions of "Salutation"

<p> In meeting, "God be gracious unto thee," "the Lord bless thee," etc. (&nbsp;Genesis 43:29; &nbsp;Ruth 2:4; &nbsp;Ruth 3:10; &nbsp;1 Samuel 15:13; &nbsp;Psalms 129:8). Thus "bless" came to moan salute (&nbsp;1 Samuel 13:10 margin). "Peace" ''('' '''''Shalom''''' '', From [[Whence]] The Oriental '' '''''Salaam''''' '')'' , including health or welfare of body and mind, was the constant salutation of Hebrew; as "joy" ( '''''Chairein''''' ) is the Greek salutation. &nbsp;James 1:1-2; "greeting ... joy," only found elsewhere in the apostolic letter probably composed by James (&nbsp;Acts 15:23), an undesigned coincidence. "Hail": &nbsp;Matthew 27:29. The Hebrew's very salutation indicated his sense of man's deep spiritual need. </p> <p> The Greek salutation answers to the national characteristic, "joy," and outward gracefulness (&nbsp;Genesis 43:27 margin; &nbsp;Exodus 18:7 margin). "Peace" was used also in encouraging (&nbsp;Genesis 43:23); at parting a blessing was pronounced (&nbsp;Genesis 24:60). Latterly (&nbsp;1 Samuel 1:17) "go in peace": no empty form in Christ's mouth (&nbsp;Mark 5:34; &nbsp;Luke 7:50; &nbsp;Luke 10:5; &nbsp;Luke 24:36; &nbsp;Acts 16:36). &nbsp;Proverbs 27:14; "he that blesseth his friend with a loud voice, rising early in the morning," i.e., the affected assiduity and loud exaggeration engender suspicion of insincerity and duplicity. "Salute no man by the way," lest it should cause delay by subsequent conversation (&nbsp;2 Kings 4:29; &nbsp;Luke 10:4). </p> <p> "Live for ever" was the salutation to the [[Babylonian]] and [[Persian]] kings (&nbsp;Daniel 2:4; &nbsp;Daniel 6:6). "Grace and peace" is Paul's opening salutation in his epistles to churches, but in his three pastoral epistles, Timothy and Titus, "grace, mercy, and peace"; for ministers of all men most need "mercy" for their ministry (&nbsp;2 Corinthians 4:1; &nbsp;1 Corinthians 7:25; &nbsp;1 Timothy 1:16). Paul added to the epistles written by an amanuensis the salutation with his own hand, "grace" to all (&nbsp;1 Corinthians 16:21-23; &nbsp;Colossians 4:18; &nbsp;2 Thessalonians 3:17-18). The greeting forbidden toward a false teacher in &nbsp;2 John 1:10 is of that usual among [[Christian]] brethren, a token of Christian brotherhood; this would be insincerity. </p>

<p> The usual formula of salutation among the Hebrews was Shalom lekha, that is, Peace be with thee. The same expression is the common one among the Arabs to the present day: they say, Salam lekha, to which the person saluted replies, "With thee be peace," &nbsp;Genesis 29:6 &nbsp; Judges 18:15 , margin. Hence we hear of the [[Arab]] and Turkish Salams, that is, salutations. Other phrases of salutation are found in Scripture, most of them invoking a blessing: as "The Lord be with thee;" "All hail," or Joy to thee; "Blessed be thou of the Lord." </p> <p> These and similar phrases the oriental still use on all occasions with the most profuse and punctilious politeness. The letter of an Arab will be nearly filled with salutations; and should he come in to tell you your house was on fire, he would first give and receive the compliments of the day, and then say perhaps, "If God will, all is well; but your house is on fire." Their more formal salutations they accompany with various ceremonies or gestures; sometimes they embrace and kiss each other; sometimes an inferior kiss the hand or the beard of a superior, or bows low, with the hand upon the breast, and afterwards raises it to his lips or forehead. See Jacob's salutation of Esau, &nbsp;Genesis 43:1-34; and compare &nbsp;Genesis 19:1 &nbsp; 23:7 &nbsp; 42:6 &nbsp; 1 Samuel 25:44 &nbsp; 2 Samuel 1:2 &nbsp; John 20:26 . The due and dignified performance of some of these ceremonious courtesies, especially when frequently recurring, requires much time; and hence, when the prophet sent his servant in great haste to lay his staff upon the dead child, he forbade him to salute any one, or answer any salutation by the way, &nbsp;2 Kings 4:29 . </p> <p> For a similar reason, our [[Savior]] forbade the seventy disciples to salute any one by the way, &nbsp;Luke 10:4 , that is, in this formal and tedious manner, wasting precious time. Much of the oriental courtesy was superficial with it what was "better than life." "My peace I give unto you; not as the world giveth, give I unto you," &nbsp;John 14:27 . </p>

<p> In the [[Ancient]] Near East, a salutation covered a wide range of social practices: exchanging a greeting (“Hail”), asking politely about another's welfare, expressing personal regard, and the speaking of a parting blessing (“Go in Peace”). [[Physical]] actions, such as kneeling, kissing, and embracing, were also involved. The salutation functioned to maintain close, personal contact and to foster good relations. Though the practice continued into the first century, Jesus and early [[Christians]] transformed the act of saluting. Jesus critiqued the [[Pharisees]] for practicing long, protracted deferential salutations (&nbsp;Mark 12:37-40; &nbsp;Luke 20:45-47; compare &nbsp;Matthew 23:1-36 ) and forbade His disciples from practicing such public displays (&nbsp;Luke 10:4 ). Instead, Jesus endorsed a salutation when it signified the long-awaited presence of messianic “peace” (Hebrew, <i> shalom </i> ), that is the “peace” of the kingdom of God (&nbsp;Luke 10:5-13; &nbsp;Luke 19:42; &nbsp;John 14:27; &nbsp;John 20:21; &nbsp;Mark 15:18; compare &nbsp;Luke 2:14 ,Luke 2:14,&nbsp;2:29 ). Paul, as do other New [[Testament]] authors, also transformed the salutation to speak of newness brought on by the cross and resurrection. The typical greeting in Greek letters was the infinitive “to rejoice” (charein). Paul never opened his letters with this greeting; instead, the apostle fused the Greek word for the typical [[Hebrew]] blessing, “Peace” (einrene), with the noun form of the Greek blessing, “Grace” (charis), to yield the distinctly Christian salutation: “Grace and Peace” (charis kai eirene). By such a subtle change in the form of Greek letter writing, Paul was able to invoke the range of apostolic blessings found in Jesus: mercy from God (“grace”) and eternal well-being from God's presence (“peace”). See [[Letter]] . </p> <p> Carey C. Newman </p>

<p> The Lord Jesus takes notice of the salutations of the [[Scribes]] in the market-place, and their delight to be called of men Rabbi. (&nbsp;Matthew 23:7) [[Contrary]] to this when the Lord sent out his disciples to teach and to preach, he commanded them to "salute no man by the way." (&nbsp;Luke 10:4) To an ordinary reader unacquainted with eastern customs, these things appear strange. We are so much in the habit of familiar conversation as we pass persons we know, that the salutation Good morning, or Good day, or the like, seems but common courtesy. But in the manners of the orientals, these things would make constant confusion. Numberless transactions, and that of the highest kind, are carried on with them by the mere bend of the body or the motion of the head, without speaking a word. A modern historian relates, that even upon their public days of transacting business, and where a multitude of concerns is carried on, so much of the whole is done by sign and gesture, that if a blind person were present, he would be unconscious of any company when perhaps some hundreds were assembled. What would those eastern people think of the clamour of voices in our [[Royal]] Exchange? In families, among the servants with their masters, a thousand commands are issued and executed, and not a voice heard. This may serve to shew a new beauty on that sweet Psalm of David, the one hundred and twenty third, were the soul of a believer in the Lord is described as waiting in silent adoration and obedience to receive the Lord's commands, "as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress." </p>

<p> '''Salutation.''' [[Salutations]] may be classed under the two headings of 'conversational' and 'epistolary'. The salutation at meetings consisted, in early times, of various expressions of blessing, such as "God be gracious unto thee," &nbsp;Genesis 43:29, "The Lord be with you;" "The Lord bless thee." &nbsp;Ruth 2:4. Hence, the term, "bless," received the secondary sense of "salute." The salutation at parting consisted originally of a simple blessing, &nbsp;Genesis 24:60, but, in later times, the form "Go in peace," or rather "Farewell," &nbsp;1 Samuel 1:17, was common. </p> <p> In modern times, the ordinary mode of address current in the East resembles the Hebrew, '''Es-selam aleykum''' , ''"Peace Be On You",'' and the term " '''salam''' ", [[Peace]] , has been introduced, into our own language, to describe the Oriental salutation. In epistolary salutations, the writer placed his own name first, and then that of the person whom he sainted. A form of prayer for spiritual mercies was also used. The concluding salutation consisted generally of the term, "I salute," accompanied by a prayer for peace or grace. </p>

<p> <strong> [[Salutation]] </strong> (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 (&nbsp; Matthew 23:7 etc.). Common forms of salutation are, ‘Peace he 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’ (&nbsp; Judges 18:15 , &nbsp; Matthew 10:12 , &nbsp; Luke 24:36 , &nbsp; Psalms 118:26 , &nbsp; Matthew 21:9 etc.). Salutations are frequently prolonged, and repeated inquiries after health and welfare extremely tedious (&nbsp; 1 Kings 4:29 , &nbsp; Luke 10:4 ). See also Gestures, Kiss. </p> <p> W. Ewing. </p>

<p> SALUTA'TION, n. L. salutatio. See Salute. </p> <p> The act of saluting a greeting the act of paying respect or reverence by the customary words or actions as in inquiring of persons their welfare, expressing to them kind wishes, bowing, &c. &nbsp;Luke 1 . &nbsp;Mark 12 . </p> <p> In all public meetings and private addresses, use the forms of salutation, reverence and decency usual among the most sober people. </p>

<p> <b> SALUTATION. </b> —See Greetings. </p>

<p> ''''' sal ''''' - ''''' ū́ ''''' - ''''' tā´shun ''''' ( ἀσπασμός , <i> ''''' aspasmós ''''' </i> ): A greeting which might be given in person, orally (&nbsp; Luke 1:29 , &nbsp;Luke 1:41 , &nbsp;Luke 1:44 ), or in writing, usually at the close of a letter (&nbsp;1 Corinthians 16:21; &nbsp;Colossians 4:18; &nbsp;2 Thessalonians 3:17; compare use of χαίρειν , <i> ''''' chaı́rein ''''' </i> , "greeting," "joy" in &nbsp;James 1:1 ). The Pharisaic [[Jews]] loved salutations in public places (&nbsp;Matthew 23:7; &nbsp;Mark 12:38 , the King James Version "greeting," the Revised Version (British and American) "salutation"; &nbsp;Luke 11:43; &nbsp;Luke 20:46 ). Often these salutations were very elaborate, involving much time in prostrations, embracings, etc. When Jesus therefore sent out the Seventy, He forbade salutation by the way (&nbsp;Luke 10:4 ), though He ordinarily encouraged proper civilities of this sort (&nbsp;Matthew 5:47; &nbsp;Matthew 10:12 ). </p>