Below you'll find a list of all posts that have been tagged as “Samaritans”
The Parable of the Good Samaritan is a deeply unsettling mirror, revealing that love of one’s neighbor is tested not with strangers at the far edges of the world, but close to home—at our own doorstep, among those with whom we share past conflict, mistrust, disappointment, and hurt.
Luke’s Gospel preserves valuable evidence of pilgrimage routes that would have been utilized by Jewish pilgrims in the Second Temple period.
Translation of David Flusser’s, “Luke 9:51-56—A Hebrew Fragment” courtesy of WholeStones.org.
It is always our duty to ask ourselves whether the kind of speech we voice and the kind of rhetoric we listen to engenders respect for our neighbor, no matter how different she or he might be from ourselves, or whether it is sowing the seeds of hatred and violence.
Jacob ben Aaron ben Shelamah was the Samaritan high priest from 1861 until his death in 1916. Jacob ben Aaron was not only the spiritual leader of his people, he also represented the Samaritans to Western scholars who, in the late nineteenth century, had begun to take an interest in the history and customs of the Samaritan people.
In this segment of the LOY commentary David Bivin and Joshua Tilton consider the command to avoid Gentiles and Samaritans and the prohibitions against bringing travel gear for the apostles’ journey.
The parable of the Good Samaritan came as a response to the lawyer’s question, “And who is my neighbor?” The lawyer wanted Jesus to draw a circle defining who is inside, and therefore the neighbor I must love, and who is outside. Jesus, by using Leviticus 19:34, ingeniously turned the lawyer’s question on its head.
This article is a sample chapter of Marc Turnage’s, Windows into the Bible: Cultural and Historical Insights into the Bible for Modern Readers (Springfield, Mo.: Logion, 2016), which will be released at the end of March 2016.
In an important study entitled The Gospel of Signs, Robert Fortna correctly identified a Jewish-Christian source embedded in the Fourth Gospel. This article is based upon the conclusions of Fortna’s research and explores their significance. I will also point out additional evidence Fortna overlooked that clarifies the origins and intentions of the Jewish-Christian source embedded in the text of the Fourth Gospel.
Follow Garcia as he challenges Taylor’s work and brings about the conclusion that “We should attribute any differences between Galileans and Judeans primarily to issues of opposing halakhic opinions.”
Scholarship has recognized the similarities between the Parable of the Talents and the historical account of Archelaus’ attempts to inherit the kingdom of his father, Herod the Great. When Herod died, Caesar Augustus divided the kingdom between Herod’s three sons, Archelaus, Antipas and Philip.
