Again, the Lord, through Moses, enjoins it upon the people of Israel to be faithful in the offering of sacrifices at his altar, according to the prescribed ritual. "Neither shalt thou suffer the _salt of the covenant_ of thy God," he says, "to be lacking from thy meal offering: with all thine oblations thou shalt offer salt."[13] [13] Lev. 2 : 13. While the word "covenant" appears more than two hundred and fifty times in the Old Testament, it is a remarkable fact that the term "covenant of salt" occurs in only these three instances, and then in such obviously exceptional connections. The Lord's covenant with Aaron and his seed in the priesthood, and with David and his seed in the kingship, is as a covenant of salt, perpetual and unalterable. And God's people in all their holy offerings are to bear in mind that the salt is a vital element and factor, if they would come within the terms of the perpetual and unalterable covenant. In the Bible, God speaks to men by means of human language; and in the figures of speech which he employs he makes use of terms which had and have a well-known significance among men. His employment of the term "covenant of salt" as implying permanency and unchangeableness to a degree unknown to men, except in a covenant of blood as a covenant of very life, is of unmistakable significance. There are indeed incidental references, in another place in the Old Testament, to the prevailing primitive idea that salt-sharing is covenant-making. These references should not be overlooked. In many lands, and in different ages, salt has been considered the possession of the government, or of the sovereign of the realm, to be controlled by the ruler, as a source of life, or as one of its necessaries, for his people. In consequence of this the receiving of salt from the king's palace has been deemed a fresh obligation of fidelity on the part of his subjects. This is indicated in a Bible passage with reference to the rebuilding by Zerubbabel of the Temple at Jerusalem, under the edict of Cyrus, king of Persia. "The adversaries of Judah and Benjamin" protested against the work as a seditious act. In giving their reason for this course they said: "Now because we eat the salt of the palace [because we are bound to the king by a covenant of salt], and it is not meet for us to see the king's dishonor, therefore have we sent and certified the king."[14] [14] Ezra 4 : 14.