Samaritans (English Wikipedia)

"if one considers the general framework, the Samaritans are used by Josephus as a group that forms a negative counterpart to the loyal Jews, an example of people who try to exploit the ruling powers and who are justly punished for that." (Kartveit 2009, p. 72); "For many centuries, more precisely since the days of Flavius Josephus the account in 2 Kings 17:24–41 was accepted as accurate description of the origin of the Samaritans. They were seen as descendants of pagan colonist converts from Cutha in Persia, and were therefore called 'Cutheans' However, recent research has shown that this tradition was the result of polemics against the Samaritans, and cannot be accepted as historical."(Pummer 1997, p. 118) Kartveit, Magnar (2009). The Origin of the Samaritans. Brill. ISBN 978-9-004-17819-9. Pummer, Reinhard (1997). "Samaritan Synagogues and Jewish Synagogues: Similarities and Differences". In Fine, Steven (ed.). Jews, Christians, and Polytheists in the Ancient Synagogue. Routledge. pp. 118–160. ISBN 978-0-415-18247-8.
Bourgel 2019, p. 1. Bourgel, Jonathan (November 2019). "The Samaritans during the Hasmonean Period: The Affirmation of a Discrete Identity?". Religions. 10 (11): 628. doi:10.3390/rel10110628.

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"Contradictions in the Qur'an: Samaritans in the time of Moses?".

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Erlich (Zhabo), Ze’ev H.; Rotter, Meir (2021). "ארבע מנורות שומרוניות בכפר חג'ה שבשומרון" [Four Samaritan Menorahs from the village of Hajjeh, Samaria]. במעבה ההר. 11 (2). Ariel University Publishing: 188–204. doi:10.26351/IHD/11-2/3.

bbc.co.uk

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Patience 2007. Patience, Martin (6 February 2007). "Ancient community seeks brides abroad". BBC News. Retrieved 9 January 2013.

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Bible Hub: Nakedness. "Topical Bible: Nakedness". Bible Hub. Retrieved 24 June 2017.

books.google.com

Samaritan residents in the West Bank have dual citizenship under the Palestinian National Authority (Sabella 2011, p. 75, n.4). Sabella, Bernard (2011). "The Status of Non-Muslims in a Palestinian State". In Ahlstand, Kajsa; Gunner, Goran (eds.). Non-Muslims in Muslim Majority Societies: With Focus on the Middle East and Pakistan. ISD LLC. pp. 73–75. ISBN 978-0-718-84301-4.
Tractate Kutim 2:8: "They can only be accepted if they renounce Mount Gerizim, and recognize Jerusalem and the resurrection of the dead." (Stern 2018, p. 105) Stern, Sacha (2018). Jewish Identity in Early Rabbinic Writings. BRILL. ISBN 978-9-004-33276-8.
Samareis Σαμαρεῖς (49 times); Samar(e)itai Σαμαρ(ε)ιται (18); Sikimitai Σικιμῖται (17 times); Hebraioi Ἑβραῖοι and Khouthaoi Χουθαοι (8 times). The form Σαμαρεῖται was the term favoured in the Persian period, but scribes transmitting Josephus's works used the forms interchangeably (Kartveit 2009, pp. 71–79, 71–73). Kartveit, Magnar (2009). The Origin of the Samaritans. Brill. ISBN 978-9-004-17819-9.
"Once Salmanasses had then deported the Israelites, he settled in their place the nation of Chouthaites (τὸ τϖν Χουθαίων ἔθνος), who previously were in the interior of Persia and Media. Thereafter, however, they were called the Samareians (Σαμαρεῖς) getting this name from the country in which they were settled. Josephus, Antiquities of the Jews 10:184." (Kartveit 2009, p. 74) Kartveit, Magnar (2009). The Origin of the Samaritans. Brill. ISBN 978-9-004-17819-9.
"(The Chouthaioi brought to Samaria their own gods and worshipped them and thereby) provoked the Most High God to anger and wrath. ... And so they sent some elders to the king of the Assyrians and asked him to send priests.. and after being instructed in the laws and worship of this God, they worshipped him with great zeal. ... They continue to practice these same customs even to this day, those who are called Chouthaioi in the Hebrew language, and Samareitai (Σαμαρείται) in the Greek; those who alternatively (πρὸς μεταβολὴν) call themselves their relatives whenever they see things going well for the Jews, as if they were descendants of Joseph and had family ties with them in virtue of that origin; when, however, they see that things are going badly for them (i.e., for the Jews), they say that they are not at all close to them and that they have no claim to their loyalty or race; instead they make themselves out to be migrants of another nation(μετοίκους ἀλλοεθνεῖς)." Josephus, Antiquities of the Jews 9.288-291 (Kartveit 2009, p. 74). Kartveit, Magnar (2009). The Origin of the Samaritans. Brill. ISBN 978-9-004-17819-9.
Joseph also uses the term "those of Gerizim" (τϖν ἐν Γαριζείν) Antiquities of the Jews 12:7 (Kartveit 2009, p. 72). Kartveit, Magnar (2009). The Origin of the Samaritans. Brill. ISBN 978-9-004-17819-9.
Josephus, Wars of the Jews 1:62; Antiquities of the Jews 13:154–256 (Pummer 2009, pp. 200–210). Pummer, Reinhard (2009). The Samaritans in Flavius Josephus. Mohr Siebeck. ISBN 978-3-161-50106-7.
"The settlement upheaval and destruction of the Northern Kingdom occurred in the late eighth century BCE, followed by the Assyrian resettlement of peoples brought from neighbouring lands. Presumably these peoples joined the remnant that was left in Samaria. These fateful historical events hardly left any traces in the material culture of Samaria. ... (Challenging Adam Zertal's use of Cuthean for this period, Magen continues) Cuth was one of several cities from which various peoples were brought to Samaria (2 Kings 17:24). To spite the Samaritans, the Sages dubbed them 'Cutheans'," (Magen 2007, p. 177 and n.3) Magen, Yitzakh (2007). "The Dating of the First Phase of the Samaritan Temple on Mt Gerizim in Light of Archaeological Evidence". In Lipschitz, Oded; Knoppers, Gary N.; Albertz, Rainer (eds.). Judah and the Judeans in the Fourth Century B.C.E. Eisenbrauns. pp. 157–212 [187]. ISBN 978-1-575-06130-6.
"The author of Chronicles conceals the information that is given prominence in Kings, and vice versa. [...] The books of Ezra and Nehemiah adopt a narrow sectarian approach that seeks to maintain the uniqueness and racial purity of the exiles in Babylonia, while Chronicles is more broad-minded and views the Israelite nation as a great people that includes all the tribes, both Judah and Israel." (Magen 2007, p. 187) Magen, Yitzakh (2007). "The Dating of the First Phase of the Samaritan Temple on Mt Gerizim in Light of Archaeological Evidence". In Lipschitz, Oded; Knoppers, Gary N.; Albertz, Rainer (eds.). Judah and the Judeans in the Fourth Century B.C.E. Eisenbrauns. pp. 157–212 [187]. ISBN 978-1-575-06130-6.
"if one considers the general framework, the Samaritans are used by Josephus as a group that forms a negative counterpart to the loyal Jews, an example of people who try to exploit the ruling powers and who are justly punished for that." (Kartveit 2009, p. 72); "For many centuries, more precisely since the days of Flavius Josephus the account in 2 Kings 17:24–41 was accepted as accurate description of the origin of the Samaritans. They were seen as descendants of pagan colonist converts from Cutha in Persia, and were therefore called 'Cutheans' However, recent research has shown that this tradition was the result of polemics against the Samaritans, and cannot be accepted as historical."(Pummer 1997, p. 118) Kartveit, Magnar (2009). The Origin of the Samaritans. Brill. ISBN 978-9-004-17819-9. Pummer, Reinhard (1997). "Samaritan Synagogues and Jewish Synagogues: Similarities and Differences". In Fine, Steven (ed.). Jews, Christians, and Polytheists in the Ancient Synagogue. Routledge. pp. 118–160. ISBN 978-0-415-18247-8.
Josephus sets the date for the destruction at 128 BCE. Israeli archaeology has established that the destruction levels are compatible only with a later date, around 110 BCE (Kartveit 2009, p. 193). Kartveit, Magnar (2009). The Origin of the Samaritans. Brill. ISBN 978-9-004-17819-9.
Benjamin of Tudela, who passed through the region in 1170, said that the Samaritan population was more numerous than that of the Jews (1,200) and estimated there were 1,000 Samaritans in Nablus, 200 in Caesarea and 300 in Ascalon, not mentioning those in Acre and Gaza. He also counted 400 in Damascus (Kedar 1989, p. 84). Kedar, Benjamin Z. (1989). "The Frankish Period". In Crown, Alan D. (ed.). The Samaritans. Mohr Siebeck. pp. 82–94. ISBN 978-3-161-45237-6.
A process of segmentation has slightly multiplied this number (Schreiber 2014, pp. 164–167). Schreiber, Monika (2014). The Comfort of Kin: Samaritan Community, Kinship, and Marriage. BRILL. ISBN 978-9-004-27425-9.
"Samaritan and Islamic scholars, as well as several of the Church Fathers, argue that Ezra falsified the Bible when he rewrote it and that the Torah we have now could not be the same as the one that Moses dictated." (Fried 2014, p. 141) Fried, Lisbeth S. (2014). Ezra and the Law in History and Tradition. University of South Carolina Press. ISBN 978-1-611-17410-6.
"The Samaritan Tolidah Chronicle assumes a period of 260 years for the 'Time of Divine Favour'...A few years ago Abram Spiro suggested that if we calculate 360 years backwards from the point of time of the destruction of the Samaritan temple by John Hyrcanus, then we arrive at 388 B.C. as an entirely possible date for the construction of the Samaritan temple on Mt Gerizim. Thus Spiro considered the 260 'years of divine favour' to be the time in which the Samaritans possessed a temple, and he thought they had projected this back into the time of Moses since they had no ancient history."(Bowman 2004, p. 35) Bowman, John (2004). The Samaritan Problem: Studies in the Relationships of Samaritanism, Judaism, and Early Christianity. Wipf and Stock. ISBN 978-0-915-13804-3.
Crown, Pummer & Tal 1993, pp. 70–71. Crown, Alan David; Pummer, Reinhard; Tal, Abraham, eds. (1993). A Companion to Samaritan Studies. Mohr Siebeck. ISBN 978-3-161-45666-4.
Manzur 1979. Manzur, Ibn (1979). "SMR". Lisan al Arab. Vol. 21. Al-dar al-Misriya li-l-talif wa-l-taryamar. ISBN 978-0-866-85541-9.
Pummer 2002, pp. 123, 42, 156. Pummer, Reinhard (2002). Early Christian Authors on Samaritans and Samaritanism: Texts, Translations and Commentary. Mohr Siebeck. ISBN 978-3-161-47831-4.
Crown 1989, p. 196. Crown, Alan D., ed. (1989). The Samaritans. Mohr Siebeck. ISBN 978-3-161-45237-6.
Epiphanius 2009, p. 30. Epiphanius (2009) [First published 1987]. The Panarion of Ephiphanius of Salamis. Translated by Frank Williams. BRILL. ISBN 978-9-004-17017-9.
Fried 2014, p. 148. Fried, Lisbeth S. (2014). Ezra and the Law in History and Tradition. University of South Carolina Press. ISBN 978-1-611-17410-6.
Gurevich 2010, p. 156. Gurevich, Eliyahu, ed. (2010). Tosefta Berachot: Translated into English with a Commentary. Eliyahu Gurevich. ISBN 978-0-557-38968-1.
Kartveit 2009, p. 38. Kartveit, Magnar (2009). The Origin of the Samaritans. Brill. ISBN 978-9-004-17819-9.
Magen 2007, p. 186. Magen, Yitzakh (2007). "The Dating of the First Phase of the Samaritan Temple on Mt Gerizim in Light of Archaeological Evidence". In Lipschitz, Oded; Knoppers, Gary N.; Albertz, Rainer (eds.). Judah and the Judeans in the Fourth Century B.C.E. Eisenbrauns. pp. 157–212 [187]. ISBN 978-1-575-06130-6.
Magen 2007, p. 187. Magen, Yitzakh (2007). "The Dating of the First Phase of the Samaritan Temple on Mt Gerizim in Light of Archaeological Evidence". In Lipschitz, Oded; Knoppers, Gary N.; Albertz, Rainer (eds.). Judah and the Judeans in the Fourth Century B.C.E. Eisenbrauns. pp. 157–212 [187]. ISBN 978-1-575-06130-6.
Kartveit 2009, pp. 78, 82. Kartveit, Magnar (2009). The Origin of the Samaritans. Brill. ISBN 978-9-004-17819-9.
Kartveit 2009, p. 74. Kartveit, Magnar (2009). The Origin of the Samaritans. Brill. ISBN 978-9-004-17819-9.
Kartveit 2009, pp. 168–171. Kartveit, Magnar (2009). The Origin of the Samaritans. Brill. ISBN 978-9-004-17819-9.
Knoppers 2013, 42–44, chapter The Fall of the Northern Kingdom and the Ten Lost Tribes: A Reevaluation Knoppers, Gary N. (2013). Jews and Samaritans: The Origins and History of Their Early Relations. OUP USA. ISBN 978-0-195-32954-4.
Kartveit 2009, p. 351. Kartveit, Magnar (2009). The Origin of the Samaritans. Brill. ISBN 978-9-004-17819-9.
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