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International Standard Bible EncyclopediaSAMARITANS
sa-mar'-i-tanz (shomeronim; Samareitai, New Testament; (singular), Samarites): The name "Samaritans" in 2 Kings 17:29 clearly applies to the Israelite inhabitants of the Northern Kingdom. In subsequent history it denotes a people of mixed origin, composed of the peoples brought by the conqueror from Babylon and elsewhere to take the places of the expatriated Israelites and those who were left in the land (722 B.C.). Sargon claims to have carried away only 27,290 of the inhabitants (KIB, II, 55). Doubtless these were, as in the case of Judah, the chief men, men of wealth and influence, including all the priests, the humbler classes being left to till the land, tend the vineyards, etc. Hezekiah, who came to the throne of Judah probably in 715 B.C., could still appeal to the tribes Ephraim, Manasseh, Issachar, Asher and Zebulun (2 Chronicles 30:5, 10, 11, 18); and the presence of these tribesmen is implied in the narrative of Josiah's reformation (2 Chronicles 34:6 f). Although the number of the colonists was increased by Esar-haddon and Osnappar (Assur-bani-pal, Ezra 4:2, 9), the population, it is reasonable to suppose, continued prevailingly Israelite; otherwise their religion would not so easily have won the leading place. The colonists thought it necessary for their own safety to acknowledge Yahweh, in whose land they dwelt, as one among the gods to be feared (2 Kings 17:24). In the intermixture that followed "their own gods" seem to have fallen on evil days; and when the Samaritans asked permission to share in building the temple under Zerubbabel, they claimed, apparently with a good conscience, to serve God and to sacrifice to Him as the Jews did (Ezra 4:1 f). Whatever justification there was for this claim, their proffered friendship was turned to deadly hostility by the blunt refusal of their request. The old enmity between north and south no doubt intensified the quarrel, and the antagonism of Jew and Samaritan, in its bitterness, was destined to pass into a proverb. The Samaritans set themselves, with great temporary success, to frustrate the work in which they were not permitted to share (Ezra 4:4 Nehemiah 4:7; etc.).
Greek4541. Samarites -- a Samaritan, an inhabitant of the region of ...
... Word Origin from Samareia Definition a Samaritan, an inhab. of the region of Samaria
NASB Word Usage Samaritan (3), Samaritans (6). Samaritan. ...
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Strong's Hebrew8118. Shomeroni -- inhab. of Samaria
... Samaritans. Patrial from Shomrown; a Shomeronite (collectively) or inhabitants of
Shomeron -- Samaritans. see HEBREW Shomrown. 8117, 8118. Shomeroni. 8119 ...
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How the Samaritans Made a Tumult and Pilate Destroyed Many of Them ...
Subsequent State of the Samaritans.
Preaching to the Samaritans.
How There Happened a Quarrel Between the Jews and the Samaritans ...
Journey Continued through Samaria. (Luke, xvii. , 11, Seq. ) ...
Intercourse of Jesus with the Pagans and the Samaritans.
Christ's Decision Between the Worship of the Jews and that of the ...
In Judæa and through Samaria - a Sketch of Samaritan History and ...
Many Tumults under Cumanus, which were Composed by Quadratus. ...
Smith's Bible DictionarySamaritans
Strictly speaking, a Samaritan would be an inhabitant of the city of Samaria, but the term was applied to all the people of the kingdom of Israel. After the captivity of Israel, B.C. 721, and in our Lord's time, the name was applied to a peculiar people whose origin was in this wise. At the final captivity of Israel by Shalmaneser, we may conclude that the cities of Samaria were not merely partially but wholly depopulated of their inhabitants in B.C. 721, and that they remained in this desolated state until, in the words of (2 Kings 17:24) "the king of Assyria brought men from Babylon and front Cuthah, and from Av. (Ivah,) (2 Kings 18:34) and from Hamath, and front Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel and they possessed Samaria, and dwelt in the cities thereof." Thus the new Samaritans were Assyrians by birth or subjugation. These strangers, whom we will now assume to hare been placed in "the cities of Samaria" by Esar-haddon, were of course idolaters, and worshipped a strange medley of divinities. God's displeasure was kindled, and they were annoyed by beasts of prey, which had probably increased to a great extent before their entrance upon the land. On their explaining their miserable condition to the king of Assyria, he despatched one of the captive priests to teach them "how they should fear the Lord." The priest came accordingly, and henceforth, in the language of the sacred historian, they "Feared the Lord, and served their graven images, both their children and their children's children: as did their fathers, so do the unto this day." (2 Kings 17:41) A gap occurs in their history until Judah has returned from captivity. They then desire to be allowed to participate in the rebuilding of the temple at Jerusalem; but on being refused, the Samaritans throw off the mask, and become open enemies, frustrate the operations of the Jews through the reigns of two Persian kings, and are only effectually silenced in the reign of Darius Hystaspes, B.C. 519. The feud thus unhappily begun grew year by year more inveterate. Matters at length came to a climax. About B.C. 409, a certain Manasseh, a man of priestly lineage, on being expelled from Jerusalem by nehemiah for an unlawful marriage, obtained permission from the Persian king of his day, Darius Nothus, to build a temple on Mount Gerizim for the Samaritans, with whom he had found refuge. The animosity of the Samaritans became more intense than ever. They are sid to have done everything in their power to annoy the Jews. Their own temple on Gerizim they considered to be much superior to that at Jerusalem. There they sacrificed a passover. Toward the mountain, even after the temple on it had fallen, wherever they were they directed their worship. To their copy of the law they arrogated an antiquity and authority greater than attached to any copy in the possession of the Jews. The law (i.e. the five books of Moses) was their sole code; for they rejected every other book in the Jewish canon. The Jews, on the other hand, were not more conciliatory in their treatment of the Samaritans. Certain other Jewish renegades had from time to time taken refuge with the Samaritans; hence by degrees the Samaritans claimed to partake of jewish blood, especially if doing so happened to suit their interest. Very far were the Jews from admitting this claim to consanguinity on the part of these people. The traditional hatred in which the jew held the Samaritan is expressed in Ecclus. 50:25,26. Such were the Samaritans of our Lord's day; a people distinct from the jews, though lying in the very midst of the Jews; a people preserving their identity, though seven centuries had rolled away since they had been brought from Assyria by Esar-haddon, and though they had abandoned their polytheism for a sort of ultra Mosaicism; a people who, though their limits had gradually contracted and the rallying-place of their religion on Mount Gerizim had been destroyed one hundred and sixty years before by John Hyrcanus (B.C. 130), and though Samaria (the city) had been again and again destroyed, still preserved their nationality still worshipped from Shechem and their impoverished settlements toward their sacred hill, still retained their peculiar religion, and could not coalesce with the Jews.
ATS Bible DictionarySamaritans
The inhabitants of Samaria. But in the New Testament this name is the appellation of a race of people who sprung originally from an intermixture of the ten tribes with gentile nations. When the inhabitants of Samaria and of the adjacent country were carried away by Shalmanezer king of Assyria, he sent in their place colonies from Babylonia, Cuthah, Ava, Hamath, and Sepharvaim, with which the Israelites who remained in the land became intermingled, and were ultimately amalgamated into one people, 2 Kings 17:24-41. An origin like this would of course render the nation odious to the Jews. The new and mixed race indeed sent to Assyria for an Israelitish priest to teach them the law of Jehovah, and adopted in part the forms of the true religion; but most of them were but half converted from their native heathenism, Matthew 10:5 Luke 17:16-18. It was therefore in vain that, when the Jews returned from captivity and began to rebuild Jerusalem and the temple, the Samaritans requested to be acknowledged as Jewish citizens, and to be permitted to assist in their work, Ezra 4:1-24. In consequence of this refusal, and the subsequent state of enmity, the Samaritans not only took occasion to calumniate the Jews before the Persian kings, Ezra 4:4 Nehemiah 4:1-23, but also, recurring to the directions of Moses, De 27:11-13, that on entering the promised land half of the people should stand on Mount Gerizim to respond Amen to the covenant pronounced by the Levites, they erected a temple on that mountain, and instituted sacrifices according to the prescriptions of the Mosaic law, although the original altar, according to the Hebrew Scriptures, stood on Mount Ebal, De 27:4 Joshua 8:30-35. Moreover, they rejected all the sacred books of the Jews except the Pentateuch. See SANBALLAT.
From all these and other circumstances, the national hatred between the Samaritans and Jews, instead of being at all diminished by time, was, on the contrary, fostered and augmented Luke 9:52,53. Hence the name of Samaritan became among the Jews a term of reproach and contempt, John 8:48, and all intercourse with them was carefully avoided, John 4:9. The temple on Mount Gerizim was destroyed by Hyrcanus about the year 129 B. C.; but the Samaritans in the time of Christ continued to esteem that mountain sacred, and as the proper place of national worship, John 4:20,21, as is also the case with the small remnant of that people who exist at the present day. The Samaritans, like the Jews, expected a Messiah, John 4:25 and many of them became the followers of Jesus, and embraced the doctrines of his religion. See Acts 8:1 9:31 15:3.
It is well known that a small remnant of the Samaritans still exists at Nabulus, the ancient Shechem. Great interest has been taken in them by the learned of Europe; and a correspondence has several times been instituted with them which, however, has never led to results of any great importance. They have a copy of the Pentateuch, professedly made by Abishua the son of Phinehas, 1400 years before Christ. Several copies of this have been taken, first in 1616, and compared with the received Hebrew text, with which it nearly coincides. There are various classes of different readings, but few or none in which the Samaritan does not appear to be a corruption of the original. Of late years the remnant of Samaritans at Nabulus have often been visited by travellers. They number about one hundred and fifty souls, and are devout observers of the law. They keep the Jewish Sabbath with great strictness, and meet thrice during the day in their synagogue for public prayers. For times in each year, at the Passover, the Pentecost, the feast of Tabernacles, and the day of Expiation, they all resort to the site of their ancient temple on Mount Gerizim to worship. See GERIZIM.
Easton's Bible DictionaryThe name given to the new and mixed inhabitants whom Esarhaddon (B.C. 677), the king of Assyria, brought from Babylon and other places and settled in the cities of Samaria, instead of the original inhabitants whom Sargon (B.C. 721) had removed into captivity (2 Kings 17:24; Comp. Ezra 4:2, 9, 10). These strangers (Comp. Luke 17:18) amalgamated with the Jews still remaining in the land, and gradually abandoned their old idolatry and adopted partly the Jewish religion.
After the return from the Captivity, the Jews in Jerusalem refused to allow them to take part with them in rebuilding the temple, and hence sprang up an open enmity between them. They erected a rival temple on Mount Gerizim, which was, however, destroyed by a Jewish king (B.C. 130). They then built another at Shechem. The bitter enmity between the Jews and Samaritans continued in the time of our Lord: the Jews had "no dealings with the Samaritans" (John 4:9; Comp. Luke 9:52, 53). Our Lord was in contempt called "a Samaritan" (John 8:48). Many of the Samaritans early embraced the gospel (John 4:5-42; Acts 8:25; 9:31; 15:3). Of these Samaritans there still remains a small population of about one hundred and sixty, who all reside in Shechem, where they carefully observe the religious customs of their fathers. They are the "smallest and oldest sect in the world."
ThesaurusSamaritans (9 Occurrences)
... The bitter enmity between the Jews and Samaritans continued in the time of our Lord:
the Jews had "no dealings with the Samaritans" (John 4:9; Comp. ...
/s/samaritans.htm - 16k
Gerizim (4 Occurrences)
Shechem (61 Occurrences)
Testified (65 Occurrences)
Moriah (2 Occurrences)
Mount (311 Occurrences)
Samaritan (8 Occurrences)
Haggai (14 Occurrences)
Bible ConcordanceSamaritans (9 Occurrences)
Matthew 10:5 Jesus sent these twelve out, and commanded them, saying, "Don't go among the Gentiles, and don't enter into any city of the Samaritans.
Luke 9:52 and sent messengers before his face. They went, and entered into a village of the Samaritans, so as to prepare for him.
John 4:9 The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.)
John 4:39 From that city many of the Samaritans believed in him because of the word of the woman, who testified, "He told me everything that I did."
John 4:40 So when the Samaritans came to him, they begged him to stay with them. He stayed there two days.
Acts 8:9 Now for some time past there had been a man named Simon living there, who had been practising magic and astonishing the Samaritans, pretending that he was more than human.
Acts 8:14 When the Apostles in Jerusalem heard that the Samaritans had accepted God's Message, they sent Peter and John to visit them.
Acts 8:25 They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the Good News to many villages of the Samaritans.
2 Kings 17:29 However every nation made gods of their own, and put them in the houses of the high places which the Samaritans had made, every nation in their cities in which they lived.
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