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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'.
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 ...
[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 ...
Several commentators have noted the openness of Jesus' self-revelation to the Samaritan woman, in contrast to his more reserved communication with the Jews: to the Jews "the Messiah was a conquering king, who would help them to ride on the necks of their enemies, and pay back their persecutions and oppressions" and therefore Jesus' claim to be ...
Essentially, the authority of all post-Torah sections of the Jewish Bible and classical Jewish Rabbinical works (the Talmud, comprising the Mishnah and the Gemara) is rejected. Moses is considered to be the last of the line of prophets. Mount Gerizim, not Jerusalem, is the one true sanctuary chosen by God.
The books also add a layer of commentary by modern-day rabbis. These books are published by the Union for Reform Judaism. Commentaries in this series now include Jonah, Lamentations, Ruth, the Song of Songs, Ecclesiastes, and Proverbs. [citation needed] The Jewish Study Bible, from Oxford University Press, edited by Adele Berlin and Marc Zvi ...
This is an outline of commentaries and commentators.Discussed are the salient points of Jewish, patristic, medieval, and modern commentaries on the Bible. The article includes discussion of the Targums, Mishna, and Talmuds, which are not regarded as Bible commentaries in the modern sense of the word, but which provide the foundation for later commentary.