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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."
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 ...
John 4 is the fourth chapter of the Gospel of John in the New Testament of the Christian Bible. The eternality of Jesus. The major part of this chapter (verses 1-42) recalls Jesus' conversation with the Samaritan woman at the well in Sychar. In verses 43-54, he returns to Galilee, where he heals a royal official's son.
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'.
[58] Salvation was coming to the Samaritan woman from the Jews, and culturally there was great enmity between the Jews and the Samaritans (considered a half-breed race by the Jews). [59] Although she was a Samaritan, she needed to be able to drink from a Jewish "vessel" (of salvation) and Jesus no more sanctioned Samaritan prejudice against Jew ...
The Good Samaritan by Jacob Jordaens, c. 1616. The parable of the Good Samaritan is told by Jesus in the Gospel of Luke. [1] It is about a traveler (implicitly understood to be Jewish) who is stripped of clothing, beaten, and left half dead alongside the road. A Jewish priest and then a Levite come by, both avoiding the man.
The status of the Torah in Samaritanism as the only holy book causes Samaritans to reject the Oral Torah, Talmud, and all prophets and scriptures except for the Book of Joshua, whose book in the Samaritan community is significantly different from the Book of Joshua in the Jewish Bible.
The antagonism between Samaritans and Jews is important in understanding the Bible's New Testament stories of the "Samaritan woman at the well" and "Parable of the Good Samaritan". The modern Samaritans, however, see themselves as co-equals in inheritance to the Israelite lineage through Torah, as do the Jews, and are not antagonistic to Jews ...