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The legitimacy of the Judaic versus Samaritan belief was argued by Jewish scholar Andronicus ben Meshullam in the 2nd century BCE at the court of King Ptolemy VI Philometor. In the New Testament, the Gospel of John describes an encounter between a Samaritan woman and Jesus. When the woman realizes that Jesus is the Messiah, she asks Him whether ...
The Samaritans are an ethnoreligious group of the Levant originating from the Israelites (or Hebrews) of the Ancient Near East.. Ancestrally, Samaritans claim descent from the Tribe of Ephraim and Tribe of Manasseh (two sons of Joseph) as well as from the Levites, [1] who have links to ancient Samaria from the period of their entry into Canaan, while some Orthodox Jews suggest that it was from ...
Likewise, theological debates between Jews and Samaritans are attested as early as the 2nd century BCE, indicating that the Samaritan Pentateuch had already taken shape, in some form. [ 10 ] The Hasmonean king John Hyrcanus destroyed the Mount Gerizim temple and brought Samaria under his control around 120 BCE, which led to a longlasting sense ...
Other differences between the Samaritan and the Masoretic (Jewish) texts include: In Numbers 12:1, [32] the Samaritan Pentateuch refers to Moses' wife as kaashet, which translates as 'the beautiful woman', while the Jewish version and the Jewish commentaries suggest that the word used was Kushi, meaning 'black woman' or 'Cushite woman'.
Jesus' target audience, the Jews, hated Samaritans [7] to such a degree that they destroyed the Samaritans' temple on Mount Gerizim. [a] The Samaritans, reciprocally, hated the Jews. [8] Tensions between them were particularly high in the early decades of the 1st century because Samaritans had desecrated the Jewish Temple at Passover with human ...
The date of the schism between Samaritans and Jews is unknown, but by the early 4th century BCE the communities seem to have had distinctive practices and communal separation. [citation needed] Much of the anti-Samaritan polemic in the Hebrew Bible and extra-biblical texts (such as Josephus) originate from this point and on. [30]
Bat Mitzvah examines the challenge in balancing the Jewish values taught in Hebrew School with the typical pressures of middle school, while Between the Temples explores how we can find ourselves ...
Samaritans consider the Torah to be inspired scripture, but do not accept any other parts of the Bible—probably a position also held by the Sadducees. [16] They did not expand their canon by adding any Samaritan compositions. There is a Samaritan Book of Joshua; however, while it is held in high regard, it is not considered to be scripture. [17]