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[a] In Catholic tradition, older editions of the Roman Martyrology list a martyr named Photina of Samaria on March 20, whom commentators have identified with the woman at the well. [18] [19] In Eastern Christian tradition, the woman's name at the time of her meeting Jesus is unknown, though she was later baptized "Photine".
The census triggered a revolt of Jewish extremists (called Zealots) led by Judas of Galilee. [4] Galilee itself was a separate territory under the rule of Herod Antipas .) Judas seems to have found the census objectionable because it ran counter to a biblical injunction (the traditional Jewish reading of Exodus 30:12 ) and because it would lead ...
The Samaritan Pentateuch, also called the Samaritan Torah (Samaritan Hebrew: ࠕࠦࠅࠓࠡࠄ , Tūrā), is the sacred scripture of the Samaritans. [1] Written in the Samaritan script , it dates back to one of the ancient versions of the Torah that existed during the Second Temple period .
The real Mary was believed to be a Jewish woman from Nazareth, Galilee. At the time of Mary’s birth, Galilee was a region in ancient Palestine. Today, it is located in northern Israel.
The Three Marys (also spelled Maries) are women mentioned in the canonical gospels' narratives of the crucifixion and resurrection of Jesus. [1] [2] Mary was the most common name for Jewish women of the period. [citation needed] Saint Anne and her daughters, the Three Marys, Jean Fouquet. The Gospels refer to several women named Mary.
Correspondence from Gentileschi indicates that she was trying to sell two paintings to Cardinal Francesco Barberini in 1637, one of which was a Woman of Samaria. [4] This work was recently discovered in a private collection and identified at that painting. [4] The work apparently never reached Barberini and its history is otherwise undocumented ...
In the Hebrew Bible, Oholah (אהלה) and Oholibah (אהליבה) (or Aholah and Aholibah in the King James Version and Young's Literal Translation) are pejorative personifications given by the prophet Ezekiel to the cities of Samaria in the Kingdom of Israel and Jerusalem in the kingdom of Judah, respectively.
At that time, they began to work in the public sector, like many other groups. With better medical care and Samaritan men marrying Jewish women, the demographic status of the community improved throughout the Mandatory period. [103] [107] The censuses of 1922 and 1931 recorded 163 and 182 Samaritans in Palestine, respectively.