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For example, Dorothy A. Lee lists several discrepancies between Hebrew betrothal scenes and John 4: "the Samaritan woman is not a young Jewish virgin and no betrothal takes place; the well is not concerned with sexual fertility but is an image of salvation (see Isa. 12:3); Jesus is presented not as a bridegroom but as giver of living water."
It presents an extended metaphor in which Samaria and Jerusalem are compared to sisters named Oholah (Samaria) and Oholibah (Jerusalem), who are the wives of God and accused of "playing the whore" in Egypt then cuckolding her husband while he watched (Ezekiel 23:1-4). [2]
The impact of the Jewish–Roman wars is archaeologically evident in Jewish-inhabited areas of southern Samaria, as many sites were destroyed and left abandoned for extended periods of time. After the First Jewish-Roman War , the Jewish population of the area decreased by around 50%, whereas after the Bar Kokhba revolt , it was completely wiped ...
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.
According to the Hebrew Bible, Omri, the king of the northern kingdom of Israel, purchased the hill from its owner, Shemer, for two talents of silver, and built on its broad summit a city he named Šōmrōn (Shomron; later it became 'Samaria' in Greek), the new city replacing Tirzah as the capital of his kingdom (1 Kings 16:24). [17]
Ruins of the royal palace of the Omiride dynasty in the city of Samaria, which was the capital of Israel from 880 BCE to 720 BCE.. According to Israel Finkelstein, Shoshenq I's campaign in the second half of the 10th century BCE collapsed the early polity of Gibeon in central highlands, and made possible the beginning of the Northern Kingdom, with its capital at Shechem, [10] [11] around 931 BCE.
Likewise, the so-called Revadim Asherah is rife with potent, striking sexual imagery, depicting Asherah suckling two smaller figures and using both of her hands to fully expose her vagina. [40] Many times, Asherah's pubis area was marked by a concentration of dots, indicating pubic hair, [ 41 ] though this figure is sometimes polysemically ...
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.