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[23] [9] In the Gospels, generally, "though the Jews of Jesus' day had no time for the 'half-breed' people of Samaria", [24] Jesus "never spoke disparagingly about them" [24] and "held a benign view of Samaritans". [25] Many see 2 Chronicles 28:8–15 [26] as the model for the Samaritan's neighborly behavior in the parable. In Chronicles ...
Luke 10 is the tenth chapter of the Gospel of Luke in the New Testament of the Christian Bible.It records the sending of seventy disciples by Jesus, the famous parable about the Good Samaritan, and his visit to the house of Mary and Martha. [1]
And because the Samaritans, though more readily disposed to be converted to the faith, were yet at enmity with the Jews, He would not suffer the Samaritans to be preached to before the Jews." [3] Glossa Ordinaria: "The Samaritans were Gentiles who had been settled in the land of Israel by the king of Assyria after the captivity which he made ...
[111] [112] [113] During Jordanian rule in the West Bank, Samaritans from Holon were permitted to visit Mount Gerizim only once a year, on Passover. [114] In 1967, Israel conquered the West Bank during the Six-Day War, and the Samaritans there came under Israeli rule. Until the 1990s, most of the Samaritans in the West Bank resided in Nablus.
Baptism and the Spirit: The sequence of events seems to imply that 'baptism in the name of Jesus' (verse 12, 16) and the reception of the Spirit (verse 15) were 'two distinct events for the Samaritans' and that the Spirit could only come with the laying on of hands by the apostles (verse 17), but this should not be treated as a universal ...
In Eugene H. Peterson's paraphrase, The Message, the wording states that "Jesus realized that the Pharisees were keeping count of the baptisms that he and John performed (although his disciples, not Jesus, did the actual baptizing). They had posted the score that Jesus was ahead, turning him and John into rivals in the eyes of the people." [6]
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