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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."
Orthodox icon of Photina, the Samaritan woman, meeting Jesus by the well. The in-depth account about Jesus and the Samaritan Woman at the Well is highly significant for understanding Jesus in several relationships: Samaritans, women, and sinners. By talking openly with this woman, Jesus crossed a number of barriers which normally would have ...
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.
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. It constitutes the entire biblical canon ...
Salome #1 – daughter of Herodias. Name in Hebrew reads שלומית (Shlomit) and is derived from Shalom שלום, meaning "peace". Matthew, Mark [172] [173] Salome #2 – a follower of Jesus present at his crucifixion as well as the empty tomb. Mark [174] Samaritan woman at the well, or Photine is a well known figure from the Gospel of John
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 ...
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 ...
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.