Salamis
VIEW:31 DATA:01-04-2020
shaken; test; beaten
Hitchcock's Bible Names Dictionary
SALAMIS, which must not be confused with the scene of the great battle between Xerxes and the Greeks in b.c. 480, was the first place visited by Paul and Barnabas on the first missionary journey (Act_13:5). It existed as early as the 6th cent. b.c. as an important Greek town on the E. coast of Cyprus. In Roman times it remained a flourishing commercial city, and the eastern half of the island was governed from there. There were very many Jews in Cyprus. Christianity was early preached there (Act_11:19-20), and among early converts were Mnason (Act_21:16) and Barnabas (Act_4:36).
A. Souter.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
A city on a commodious harbour in the E. of Cyprus, the first place Paul and Barnabas visited after leaving the mainland at Seleucia, on their first missionary tour. The "synagogues" (implying the presence of many Jews) account for their going there first. Moreover Cyprus was Barnabas' birthplace (Act_13:4-5). Herod the Great farmed the Cyprian copper mines, this would bring many Jews there (Josephus, Ant. 14:4, section 5). Salamis was near the river Pediaeus, on low ground. Constantine or his successor rebuilt it, and named it Constantia.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Sal'amis. (suit). A city at the east end of the island of Cyprus, and the first place visited by Paul and Barnabas, on the first missionary journey, after leaving the mainland at Seleucia. Here alone, among all the Greek cities visited by St. Paul, we read expressly of "synagogues" in the plural, Act_13:5, hence, we conclude that there were many Jews in Cyprus. And this is in harmony with what we read elsewhere. Salamis was not far from the modern Famagousta, it was situated near a river called the Pediaeus, on low ground, which is in fact, a continuation of the plain running up into the interior toward the place where Nicosia, the present capital of Cyprus, stands.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
once a famous city in the isle of Cyprus, opposite to Seleucia, on the Syrian coast; and as it was the first place where the Gospel was preached, it was in the primitive times made the see of the primate of the whole island. It was destroyed by the Saracens, and from the ruins was built Famagusta, which was taken by the Turks in 1570. Here St. Paul preached, A.D. 44, Act_13:5.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
sal?a-mis (Σαλαμίς, Salamı́s):
1. Site:
A town on the east coast of Cyprus, situated some 3 miles to the North of the medieval and modern Famagusta. It lay near the river Pediaeus, at the eastern extremity of the great plain of the Mesorea, which runs far into the interior of the island toward Nicosia (Lefkosia), the present capital. It possessed a good harbor and was the most populous and flourishing town of Cyprus in the Hellenic and Roman periods, carrying on a vigorous trade with the ports of Cilicia and Syria. Its population was mixed, consisting of Greek and Phoenician elements. The former, however, gave its tone and color to the city, and the chief cult and temple were those of Salaminian Zeus.
2. Early History:
Tradition represented Salamis as rounded soon after the fall of Troy by Teucer, the prince of Greek archers according to the narrative of the Iliad, who named it after his home, the island of Salamis off the Attic coast. In the 6th century BC it figures as an important Hellenic city, ruled by a line of kings reputed to be descended from Teucer and strengthened by an alliance with Cyrene (Herodotus iv. 162). Gorgus, who was on the throne in 498 BC, refused to join the Ionic revolt against Persia, but the townsmen, led by his brother Onesilus, took up arms in the struggle for freedom. A crushing defeat, however, inflicted udder the walls of Salamis, restored the island to its Persian overlords, who reinstated Gorgus as a vassal prince (Herodotus v. 103 ff). In 449 a Greek fleet under Athenian leadership defeated the Phoenician navy, which was in the service of Persia, off Salamis; but the Athenian withdrawal which followed the battle led to a decided anti-Hellenic reaction, until the able and vigorous rule of the Salaminian prince Euagoras, who was a warm friend of the Athenians (Isocrates, Euag.) and a successful champion of Hellenism. In 306 a second great naval battle was fought off Salamis, in which Demetrius Poliorcetes defeated the forces of Ptolemy I (Soter), king of Egypt. But 11 years later the town came into Ptolemy's hands and, with the rest of the island, remained an appanage of the Egyptian kingdom until the incorporation of Cyprus in the Roman Empire (58 BC).
3. Visit of the Apostles:
When Barnabas and Paul, accompanied by John Mark, set out on their 1st missionary journey, they sailed from Seleucia, the seaport of Antioch, and landed at Salamis, about 130 miles distant, as the harbor nearest to the Syrian coast. There they preached the gospel in the ?synagogues of the Jews? (Act_13:5); the phrase is worth noting as pointing to the existence of several synagogues and thus of a large Jewish community in Salamis. Of work among the Gentiles we hear nothing, nor is any indication given either of the duration of the apostles' visit or of the success of their mission; but it would seem that after a short stay they proceeded ?through the whole island? (Act_13:6 the Revised Version (British and American)) to Paphos. The words seem to imply that they visited all, or at least most, of the towns in which there were Jewish communities. Paul did not return to Salamis, but Barnabas doubtless went there on his 2nd missionary journey (Act_15:39), and tradition states that he was martyred there in Nero's reign, on the site marked by the monastery named after him.
4. Later History:
In 116 AD the Jews in Cyprus rose in revolt and massacred 240,000 Greeks and Romans. The rising was crushed with the utmost severity by Hadrian. Salamis was almost depopulated, and its destruction was afterward consummated by earthquakes in 332 and 342 AD. It was rebuilt, though on a much smaller scale, by the emperor Constantius II (337-61 AD) under the name Constantia, and became the metropolitan see of the island. The most famous of its bishops was Epiphanius, the staunch opponent of heresy, who held the see from 367 to 403. In 647 the city was finally destroyed by the Saracens. Considerable remains of ancient buildings still remain on the site; an account of the excavations carried on there in 1890 by Messrs. J. A.R. Munro and H.A. Tubbs under the auspices of the Cyprus Exploration Fund will be found in the Journal of Hellenic Studies, XII, 59-198.
International Standard Bible Encyclopedia
PRINTER 1915.
Sal?amis, one of the chief cities of Cyprus, on the south-east coast of the island (Act_13:5). It was afterwards called Constantia, and in still later times Famagusta [CYPRUS].
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Salamis
(Σαλαμίς, perhaps from ἃλς, salt, as being on the sea), a city at the east end of the island of Cyprus, and the first place visited by Paul and Barnabas on the first missionary journey after leaving the mainland at Seleucia. SEE PAUL. Two reasons why they took this course obviously suggest themselves, viz. the fact that Cyprus (and probably Salamis) was the native place of Barnabas, and the geographical proximity of this end of the island to Antioch. But a further reason is indicated by a circumstance in the narrative (Act_13:5). Here alone, among all the Greek cities visited by Paul, we read expressly of synagogues in the plural. Hence we conclude that there were many Jews in Cyprus. This is in harmony with what we read elsewhere. To say nothing of possible mercantile relations in very early times SEE CHITTIM, Jewish residents in the island are mentioned during the period when the Seleucidse reigned at Antioch (1Ma_15:23). In the reign of Augustus, the Cyprian copper mines were farmed to Herod the Great (Josephus, Ant. 1, 4, 5), and this would probably attract many Hebrew families: to which we may add evidence to the same effect from Philo (Legat. ad Caium) at the very time of Paul's journey. Again, at a later period, in the reign of Trajan, we are informed of dreadful tumults here, caused by a vast multitude of Jews, in the course of which the whole populous city of Salamis became a desert (Milman, Hist. of the Jews, 3, 111, 112). Hadrian, afterwards emperor, came to the aid of the Cypriots. He overcame the Jews, and expelled them from the island, forbidding any of that nation to approach its coasts; and so strictly was this carried out that if a Jew were ever cast by shipwreck on the island, he was put to death. We may well believe that from the Jews of Salamis came some of those early Cypriot Christians who are so prominently mentioned in the account of the first spreading of the Gospel beyond Palestine (Act_11:19-20) even before the first missionary expedition. Mnason (Act_21:16) might be one of them. Nor ought Mark to be forgotten here. He was at Salamis with Paul and his own kinsman Barnabas; and again he was there with the same kinsman after the misunderstanding with Paul and the separation (Act_15:39). SEE MARK.
Salamis was not far from the modern Famagosta. Legend ascribed its origin to the Aeacid Teucer. After various fortunes in the connections of the Greek states, it finally fell under the power of the Ptolemies. It was situated on a bight of the coast, a little to the north of a river called the Pediaeus, on low ground, which is, in fact, a continuation of the plain (anciently called Salaminia) running up into the interior towards the place where Nicosia, the present capital of Cyprus, stands. We must notice in regard to Salamis that its harbor is spoken of by Greek writers as very good; and that one of the ancient tables lays down a road between this city and Paphos (q.v.), the next place which Paul and Barnabas visited on their journey. Salamis again has rather an eminent position in subsequent Christian history. Constantine or his successor rebuilt it and called it Constantia, and, while it had this name, Epiphanius was one of its bishops. In the reign of Heraclius the new town was destroyed by the Saracens. SEE CYPRUS.
Very little of the ancient city is now standing; but on the outside of the city recent travelers have seen the remains of a building two hundred feet in length, and six or eight feet high; also a stone church and portions of an aqueduct by which water was brought to the city from a distance of thirty miles. Of the travelers who have visited and described Salamis we must particularly mention Pococke (Descr. of the East, 2, 214) and Ross (Reisen nach Kos, Halikarnassos, Rhodos, und Cypern, p. 118-125). These travelers notice, in the neighborhood of Salamis, a village named St. Sergius, which is doubtless a reminiscence of Sergius Paulus, and a large Byzantine church bearing the name of St. Barnabas, and associated with a legend concerning the discovery of his relics. The legend will be found in Cedrenus (1, 618, ed. Bonn). SEE BARNABAS; SEE SERGIUS PAULUS. See Smith, Dict. of Class. Geog. 2, 876 sq; Conybeare and Howson, Life and Epistles of St. Paul, 1, 169; Lewin, St. Paul, 1, 120 sq. On the coins of Salamis, see Eckhel, 3, 87.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hitchcock's Bible Names Dictionary
SALAMIS, which must not be confused with the scene of the great battle between Xerxes and the Greeks in b.c. 480, was the first place visited by Paul and Barnabas on the first missionary journey (Act_13:5). It existed as early as the 6th cent. b.c. as an important Greek town on the E. coast of Cyprus. In Roman times it remained a flourishing commercial city, and the eastern half of the island was governed from there. There were very many Jews in Cyprus. Christianity was early preached there (Act_11:19-20), and among early converts were Mnason (Act_21:16) and Barnabas (Act_4:36).
A. Souter.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
A city on a commodious harbour in the E. of Cyprus, the first place Paul and Barnabas visited after leaving the mainland at Seleucia, on their first missionary tour. The "synagogues" (implying the presence of many Jews) account for their going there first. Moreover Cyprus was Barnabas' birthplace (Act_13:4-5). Herod the Great farmed the Cyprian copper mines, this would bring many Jews there (Josephus, Ant. 14:4, section 5). Salamis was near the river Pediaeus, on low ground. Constantine or his successor rebuilt it, and named it Constantia.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Sal'amis. (suit). A city at the east end of the island of Cyprus, and the first place visited by Paul and Barnabas, on the first missionary journey, after leaving the mainland at Seleucia. Here alone, among all the Greek cities visited by St. Paul, we read expressly of "synagogues" in the plural, Act_13:5, hence, we conclude that there were many Jews in Cyprus. And this is in harmony with what we read elsewhere. Salamis was not far from the modern Famagousta, it was situated near a river called the Pediaeus, on low ground, which is in fact, a continuation of the plain running up into the interior toward the place where Nicosia, the present capital of Cyprus, stands.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
once a famous city in the isle of Cyprus, opposite to Seleucia, on the Syrian coast; and as it was the first place where the Gospel was preached, it was in the primitive times made the see of the primate of the whole island. It was destroyed by the Saracens, and from the ruins was built Famagusta, which was taken by the Turks in 1570. Here St. Paul preached, A.D. 44, Act_13:5.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
sal?a-mis (Σαλαμίς, Salamı́s):
1. Site:
A town on the east coast of Cyprus, situated some 3 miles to the North of the medieval and modern Famagusta. It lay near the river Pediaeus, at the eastern extremity of the great plain of the Mesorea, which runs far into the interior of the island toward Nicosia (Lefkosia), the present capital. It possessed a good harbor and was the most populous and flourishing town of Cyprus in the Hellenic and Roman periods, carrying on a vigorous trade with the ports of Cilicia and Syria. Its population was mixed, consisting of Greek and Phoenician elements. The former, however, gave its tone and color to the city, and the chief cult and temple were those of Salaminian Zeus.
2. Early History:
Tradition represented Salamis as rounded soon after the fall of Troy by Teucer, the prince of Greek archers according to the narrative of the Iliad, who named it after his home, the island of Salamis off the Attic coast. In the 6th century BC it figures as an important Hellenic city, ruled by a line of kings reputed to be descended from Teucer and strengthened by an alliance with Cyrene (Herodotus iv. 162). Gorgus, who was on the throne in 498 BC, refused to join the Ionic revolt against Persia, but the townsmen, led by his brother Onesilus, took up arms in the struggle for freedom. A crushing defeat, however, inflicted udder the walls of Salamis, restored the island to its Persian overlords, who reinstated Gorgus as a vassal prince (Herodotus v. 103 ff). In 449 a Greek fleet under Athenian leadership defeated the Phoenician navy, which was in the service of Persia, off Salamis; but the Athenian withdrawal which followed the battle led to a decided anti-Hellenic reaction, until the able and vigorous rule of the Salaminian prince Euagoras, who was a warm friend of the Athenians (Isocrates, Euag.) and a successful champion of Hellenism. In 306 a second great naval battle was fought off Salamis, in which Demetrius Poliorcetes defeated the forces of Ptolemy I (Soter), king of Egypt. But 11 years later the town came into Ptolemy's hands and, with the rest of the island, remained an appanage of the Egyptian kingdom until the incorporation of Cyprus in the Roman Empire (58 BC).
3. Visit of the Apostles:
When Barnabas and Paul, accompanied by John Mark, set out on their 1st missionary journey, they sailed from Seleucia, the seaport of Antioch, and landed at Salamis, about 130 miles distant, as the harbor nearest to the Syrian coast. There they preached the gospel in the ?synagogues of the Jews? (Act_13:5); the phrase is worth noting as pointing to the existence of several synagogues and thus of a large Jewish community in Salamis. Of work among the Gentiles we hear nothing, nor is any indication given either of the duration of the apostles' visit or of the success of their mission; but it would seem that after a short stay they proceeded ?through the whole island? (Act_13:6 the Revised Version (British and American)) to Paphos. The words seem to imply that they visited all, or at least most, of the towns in which there were Jewish communities. Paul did not return to Salamis, but Barnabas doubtless went there on his 2nd missionary journey (Act_15:39), and tradition states that he was martyred there in Nero's reign, on the site marked by the monastery named after him.
4. Later History:
In 116 AD the Jews in Cyprus rose in revolt and massacred 240,000 Greeks and Romans. The rising was crushed with the utmost severity by Hadrian. Salamis was almost depopulated, and its destruction was afterward consummated by earthquakes in 332 and 342 AD. It was rebuilt, though on a much smaller scale, by the emperor Constantius II (337-61 AD) under the name Constantia, and became the metropolitan see of the island. The most famous of its bishops was Epiphanius, the staunch opponent of heresy, who held the see from 367 to 403. In 647 the city was finally destroyed by the Saracens. Considerable remains of ancient buildings still remain on the site; an account of the excavations carried on there in 1890 by Messrs. J. A.R. Munro and H.A. Tubbs under the auspices of the Cyprus Exploration Fund will be found in the Journal of Hellenic Studies, XII, 59-198.
International Standard Bible Encyclopedia
PRINTER 1915.
Sal?amis, one of the chief cities of Cyprus, on the south-east coast of the island (Act_13:5). It was afterwards called Constantia, and in still later times Famagusta [CYPRUS].
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Salamis
(Σαλαμίς, perhaps from ἃλς, salt, as being on the sea), a city at the east end of the island of Cyprus, and the first place visited by Paul and Barnabas on the first missionary journey after leaving the mainland at Seleucia. SEE PAUL. Two reasons why they took this course obviously suggest themselves, viz. the fact that Cyprus (and probably Salamis) was the native place of Barnabas, and the geographical proximity of this end of the island to Antioch. But a further reason is indicated by a circumstance in the narrative (Act_13:5). Here alone, among all the Greek cities visited by Paul, we read expressly of synagogues in the plural. Hence we conclude that there were many Jews in Cyprus. This is in harmony with what we read elsewhere. To say nothing of possible mercantile relations in very early times SEE CHITTIM, Jewish residents in the island are mentioned during the period when the Seleucidse reigned at Antioch (1Ma_15:23). In the reign of Augustus, the Cyprian copper mines were farmed to Herod the Great (Josephus, Ant. 1, 4, 5), and this would probably attract many Hebrew families: to which we may add evidence to the same effect from Philo (Legat. ad Caium) at the very time of Paul's journey. Again, at a later period, in the reign of Trajan, we are informed of dreadful tumults here, caused by a vast multitude of Jews, in the course of which the whole populous city of Salamis became a desert (Milman, Hist. of the Jews, 3, 111, 112). Hadrian, afterwards emperor, came to the aid of the Cypriots. He overcame the Jews, and expelled them from the island, forbidding any of that nation to approach its coasts; and so strictly was this carried out that if a Jew were ever cast by shipwreck on the island, he was put to death. We may well believe that from the Jews of Salamis came some of those early Cypriot Christians who are so prominently mentioned in the account of the first spreading of the Gospel beyond Palestine (Act_11:19-20) even before the first missionary expedition. Mnason (Act_21:16) might be one of them. Nor ought Mark to be forgotten here. He was at Salamis with Paul and his own kinsman Barnabas; and again he was there with the same kinsman after the misunderstanding with Paul and the separation (Act_15:39). SEE MARK.
Salamis was not far from the modern Famagosta. Legend ascribed its origin to the Aeacid Teucer. After various fortunes in the connections of the Greek states, it finally fell under the power of the Ptolemies. It was situated on a bight of the coast, a little to the north of a river called the Pediaeus, on low ground, which is, in fact, a continuation of the plain (anciently called Salaminia) running up into the interior towards the place where Nicosia, the present capital of Cyprus, stands. We must notice in regard to Salamis that its harbor is spoken of by Greek writers as very good; and that one of the ancient tables lays down a road between this city and Paphos (q.v.), the next place which Paul and Barnabas visited on their journey. Salamis again has rather an eminent position in subsequent Christian history. Constantine or his successor rebuilt it and called it Constantia, and, while it had this name, Epiphanius was one of its bishops. In the reign of Heraclius the new town was destroyed by the Saracens. SEE CYPRUS.
Very little of the ancient city is now standing; but on the outside of the city recent travelers have seen the remains of a building two hundred feet in length, and six or eight feet high; also a stone church and portions of an aqueduct by which water was brought to the city from a distance of thirty miles. Of the travelers who have visited and described Salamis we must particularly mention Pococke (Descr. of the East, 2, 214) and Ross (Reisen nach Kos, Halikarnassos, Rhodos, und Cypern, p. 118-125). These travelers notice, in the neighborhood of Salamis, a village named St. Sergius, which is doubtless a reminiscence of Sergius Paulus, and a large Byzantine church bearing the name of St. Barnabas, and associated with a legend concerning the discovery of his relics. The legend will be found in Cedrenus (1, 618, ed. Bonn). SEE BARNABAS; SEE SERGIUS PAULUS. See Smith, Dict. of Class. Geog. 2, 876 sq; Conybeare and Howson, Life and Epistles of St. Paul, 1, 169; Lewin, St. Paul, 1, 120 sq. On the coins of Salamis, see Eckhel, 3, 87.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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