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Relevant bibliographies by topics / Priests, Samaritan

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Academic literature on the topic 'Priests, Samaritan'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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Journal articles on the topic "Priests, Samaritan"

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Sharpe, Bob. "Priests, Levites, Samaritans and the Yanomami." Cogito 6, no. 1 (1992): 24–28. http://dx.doi.org/10.5840/cogito19926114.

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Batson, C. Daniel. "Good Samaritans—-or Priests and Levites?" Personality and Social Psychology Bulletin 16, no. 4 (December 1990): 758–68. http://dx.doi.org/10.1177/0146167290164015.

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Antofiichuk, Volodymyr. "Parabolic Structure of Essay/Short Parable Story “Za Hotar” by Olha Kobylianska." Академічний журнал "Слово і Час", no. 3 (March 30, 2019): 65–70. http://dx.doi.org/10.33608/0236-1477.2019.03.65-70.

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The paper deals with the story “Za hotar” (“Beyond the Boundary”) by Olha Kobylianska from the point of view of modernist sacral aesthetics, since, as it has been observed, its architectonic structure comprises the parable of the Good Samaritan. It is proven that the relationship between the parable and the story is displayed at different levels of the literary text. The plot of the story “Za hotar” has many obvious parallels with the Christ’s parable, down to the coincidences in the image of a merciless priest. The modernist sacral perspective of the literary work by Olha Kobylianska makes it possible not only to observe the presence of hidden signs of the New Testament parable, but also to interpret the possibility of a genre shift. This procedure allows denoting this literary work not as an essay, but as a short story, since the parable of the Good Samaritan has a characteristic feature of a short story (its main idea is represented in showing mercy by one of the Samaritans, who in biblical times were considered as people lacking any sympathy towards strangers). The work by Olha Kobylianska provides an extremely powerful and philosophically deep insight. The plot includes the death of a daughter. On the one hand, it is perceived as quite substantiated (the child ran outdoors undressed in winter), but in terms of the mystical perspective it becomes a symbol of Christian mercy, or even a Christian self-sacrifice. Thus, the literary work “Za hotar” by Olha Kobylianska is based on the architectonical ground of the parable about the Good Samaritan. From the realistic perspective it may be interpreted as an essay revealing the mental traditions, everyday life, ideological foundations of the Bukovynian village contemporary for the writer. Although it becomes a parable in the modernist sacral perspective, which hides the fundamental gospel basis behind a realistic plot.

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Rothstein, David. "Who is “Profaned?” Rabbinic and Samaritan (Re)formulations of Leviticus 21:9." European Journal of Jewish Studies 13, no. 2 (September 2, 2019): 149–66. http://dx.doi.org/10.1163/1872471x-11411073.

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Abstract Second Temple, rabbinic, and Samaritan sources preserve a variety of interpretations and (re)formulations of Leviticus 21:9. The pivotal issue informing the various approaches to this verse is the identity of the person “profaned” by the conduct of the priest’s daughter; specifically, is it the daughter, herself, or her father who is (directly) affected? The present essay examines various rabbinic and Samaritan interpretations of this verse, noting the exegetical (i.e., morphological and syntactic) similarities and differences obtaining among these positions. Especial attention is devoted to the formulation of Targum Onqelos, for which two explanations are proposed, and the similar exegetical features reflected in Samaritan renderings of this passage. It is demonstrated that, like Targum Onqelos and additional rabbinic/Jewish targumic sources, Samaritan sources indicate that some Samaritan students of Leviticus understood Lev 21:9 to mean that it is the daughter, herself, who is profaned by her conduct.

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Bauckham, Richard. "The Scrupulous Priest and the Good Samaritan: Jesus' Parabolic Interpretation of the Law Of Moses." New Testament Studies 44, no. 4 (October 1998): 475–89. http://dx.doi.org/10.1017/s0028688500016684.

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The parable of the Good Samaritan presents Jesus' distinctive interpretation of the Torah in parabolic form. When it confronts a priest with a dead or dying man, it sets up an unusual, halakhically debatable situation, since the commandment that a priest avoid contracting corpse-impurity conflicts with the commandment to love the neighbour. One commandment must take precedence. Jesus' Jewish contemporaries would have disagreed as to how the priest should behave, but the general halakhic principle which the parable suggests – that the love commandment should always override others in cases of conflict – seems to be unparalleled.

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Kałużny, Ryszard. "The man’s courage and valour in the biblical and contemporary times." Scientific Journal of the Military University of Land Forces 189, no. 4 (October 1, 2018): 18–30. http://dx.doi.org/10.5604/01.3001.0013.0719.

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The article attempts to analyse and interpret the man’s behaviour (actions) in different situations of threat and in different historical epochs. These are behaviours which can be described as heroic, courageous, valorous and dauntless, aimed at defending other people and bringing help at the risk of endangering one’s own life and health. The analysis covered the helpful behaviour of the Good Samaritan and David’s defensive combat from the Biblical period and, from the contemporary times, a certain priest’s behaviour during the black smallpox epidemic in Wrocław and Antoni Zdrojewski’s defensive combat during the Second World War

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7

Maier, Johann. "Oppositional trends within Judaism during the Talmudic and early Gaonic periods." Nordisk Judaistik/Scandinavian Jewish Studies 13, no. 1 (January 1, 1992): 1–11. http://dx.doi.org/10.30752/nj.69468.

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The focus of this paper is oppositional trends in early Judaism. First, the author presents historical circumstances, namely the end of the Second Temple, and the diaspora and emerging Rabbinic Judaism. The traditional macro-structure of Israel in the rabbinic society was a crucial precondition for rival groups. According to tradition, the whole of Israel was divided into three groups of descent in the following order of rank: priests as “sons of Aaron”, Levites and Israel in the sense of “laics”. Those persons and groups who did not follow orthodoxy or orthopraxy were accused of apostasy and were stigmatized by the rabbis as heretics. Among those groups were Samaritans, the Zadduqim and Bethusim, the Minim.

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Houston, Walter J. "Between Salem and Mount Gerizim: The Context of the Formation of the Torah Reconsidered." Journal of Ancient Judaism 5, no. 3 (May 14, 2014): 311–34. http://dx.doi.org/10.30965/21967954-00503003.

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Building on recent suggestions, I argue that the final composition of the Pentateuch in the Persian period was the result of common enterprise or compromise between the province of Samaria and Jerusalem. This is based on an examination of the historical circumstances as well as on the contents and text of the Pentateuch. Contrary to the picture painted in Ezra-Nehemiah, there were good relationships and contacts between the upper classes of the two provinces throughout the period, and it is probable that the priestly staff of the temple of Argarizim, which recent evidence shows was established in the mid fifth century, was closely related to that of Jerusalem. The identities of both holy places are hinted at in the text. The likely original text of Deut 27:2–8 ordains sacrifice to be made and the Torah to be inscribed on Mount Gerizim (v. 4), not on Mount Ebal as in the MT. This either suggested the establishment of the sanctuary there (Kartveit), or was suggested by it (Nihan). On the other hand, Gen 14:18 refers to Jerusalem under the name of Salem. The Torah contains material of northern origin, and some of it, especially the story of Joseph, originated relatively late. The Tabernacle and ritual texts in P do not, as often thought, represent the Jerusalem temple, but an ideal sanctuary, and they are available to reform the practice of both temples. The MT, like the Samaritan Pentateuch, contains revisions away from the common inheritance.

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Gourgues, Michel. "The Priest, the Levite, and the Samaritan Revisited: A Critical Note on Luke 10:31-35." Journal of Biblical Literature 117, no. 4 (1998): 709. http://dx.doi.org/10.2307/3266636.

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10

Glanville, Luke. "The Refugee and the Sovereign State." International Journal of Public Theology 14, no. 4 (November 18, 2020): 456–74. http://dx.doi.org/10.1163/15697320-12341633.

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Abstract Some Christian political theorists and theologians counter calls for greater generosity toward refugees by appealing to the prerogatives of state sovereignty, the preferential love for fellow-citizens, and the priority of loving nearby neighbours over distant strangers. This article responds to each argument, arguing that the right to exclude outsiders is not an immutable aspect of sovereignty, the construction of a social contract among fellow-citizens does not justify abandoning duties to non-citizens, and, in a highly globalized world, the obligation to love one’s neighbour is not rightly circumscribed by geography. It further argues that Jesus’s parable of the good Samaritan serves as a foil through which it can be seen that many sovereign states not only fail to love the displaced neighbour by providing refuge, but, like the priest and the Levite, go out of their way to keep refugees at a distance—and, like the robbers, even contribute to their vulnerability and suffering.

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Dissertations / Theses on the topic "Priests, Samaritan"

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Smith, Alexis Nicole. "UA Flying Samaritans Clinic Assessment: A Public Health Survey of Agua Prieta, Sonora, Mexico." Thesis, The University of Arizona, 2011. http://hdl.handle.net/10150/144965.

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Books on the topic "Priests, Samaritan"

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Florenskiĭ, P. A. Perepiska svi︠a︡shchennika Pavla Aleksandrovicha Florenskogo i Mikhaila Aleksandrovicha Novoselova: S prisoedineniem pisem ieroskhimonakha Germana Zosimovskogo, ieroskhimonakha Antonii︠a︡ (Bulatovicha), ieromonakha Panteleimona (Uspenskogo), V.M. Vasnet︠s︡ova, F.D. Samarina, F.K. Andreeva, S.N. Durylina, I.P. Shcherbova. Tomsk: Izd-vo Volodeĭ, 1998.

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Cargill, Robert R. Melchizedek, King of Sodom. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190946968.001.0001.

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This book argues that the biblical figure Melchizedek mentioned in Gen. 14 as the king of Shalem originally appeared in the text as the king of Sodom. Textual evidence is presented to demonstrate that the word סדם‎ (Sodom) was changed to שׁלם‎ (Shalem) in order to avoid depicting the patriarch Abram as receiving a blessing and goods from the king of Sodom, whose city was soon thereafter destroyed for its sinfulness according to the biblical tradition. This change from Sodom to Shalem caused a disjointed narrative in Gen. 14:18–20, which many scholars have wrongly attributed to a later interpolation. This book also provides textual evidence of minor, strategic redactional changes to the Hebrew Bible and the Samaritan Pentateuch that demonstrate the evolving, polemical, sectarian discourse between Jews and Samaritans as they were competing for the superiority of their respective temples and holy mountains. These minor strategic changes to the HB were used as the ideological motivation in the Second Temple Jewish literary tradition for the relocation of Shalem away from the Samaritan religious center at Mt. Gerizim to the Levitical priestly center in Jerusalem. This book also examines how the possible reference to Melchizedek in Ps. 110 may have influenced later Judaism’s understanding of Melchizedek.

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Book chapters on the topic "Priests, Samaritan"

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SHEHADEH, HASEEB. "The Samaritan High Priest ‘Imrān ben Salāma and his Poem Against Mubārak al-Mufarrağī Who Became a Convert to Islam in 1841." In Samaria, Samarians, Samaritans, edited by József Zsengellér. Berlin, Boston: DE GRUYTER, 2011. http://dx.doi.org/10.1515/9783110268201.293.

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"An Update of Moses Gaster’s “Chain of Samaritan High Priests”." In The Bible, Qumran, and the Samaritans, 149–72. De Gruyter, 2018. http://dx.doi.org/10.1515/9783110581416-009.

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Carr, David M. "The Book of the Toledot (Descendants) of Adam (Genesis 5; 11:10–26 and Related Texts)." In The Formation of Genesis 1-11, 83–114. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190062545.003.0005.

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This chapter moves through multiple phases in tracing the formation of Genesis 5 and 11:10–26. Because the textual history of these chapters is particularly unclear, the chapter starts by treating this issue. It argues that key indicators in Gen 11:10–26 suggest that the Septuagint and Samaritan Pentateuch represent later scribal revisions that solve problems implicit in an early chronology found in the Masoretic text for Gen 11:10–26 by lengthening the lives of most postflood primeval patriarchs. In turn, it appears that the scribes who produced the Septuagint and Masoretic text of Genesis 5 used a similar strategy of lengthening the lives of primeval patriarchs in order to solve problems implicit in an early chronology found in the Samaritan Pentateuch text for Genesis 5. These scribes appear to have been dealing with problems that emerged when an earlier, pre-Priestly “scroll of the toledot (=descendants) of Adam” (Gen 5:1a), with its chronology of long-lived primeval patriarchs, was appropriated by the author of the Priestly source as the initial basis for the primeval history section of that source. This Toledot scroll, in turn, likely took its basic genealogical information from non-P materials about Adam and Eve’s descendants (now found in Genesis 4) as well as Noah’s offspring (Gen 9:18–27 and parts of Genesis 10). Yet it rearranged those materials into a form that was partially modeled on late versions of the Sumerian King List tradition, even as the nonroyal focus of the non-P materials was preserved.

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"A Case of Palestinian Arab Justice between Minority and MajorityThe Samaritan High Priest Salāma b. Sadaqa and the Arab Tailors of Nablus in the Nineteenth Century." In Samaritans: Past and Present, edited by Menachem Mor and Friedrich V. Reiterer. Berlin, New York: DE GRUYTER, 2010. http://dx.doi.org/10.1515/9783110212839.5.205.

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5

Lemaire, André. "Levantine Epigraphy and Samaria, Judaea and Idumaea during the Achaemenid Period." In Levantine Epigraphy and History in the Achaemenid Period (539-322 BCE). British Academy, 2015. http://dx.doi.org/10.5871/bacad/9780197265895.003.0003.

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The publication of the Samaria papyrus discovered in a Wadi ed-Daliyeh cave north of Jericho and the knowledge of the Samaria coinage help to fix the chronology of the Samaria governors from the second half of the 5th century BCE till Alexander. They reveal the practice of slavery as well as a mostly yahwist population, if one can judge from their personal names and the building of a temple on Mount Garizim. At the same time, they indicate some strong foreign (Aramaean, Phoenician, Babylonian, Persian, Idumaean, North-Arab and Greek) influence. The administration of the Judean province receives now some light from a few ostraca and from numerous seal-impressions as well as the 4th century BCE coinage. These short inscriptions allow us to precise the limited extent of the province while Elephantine papyrus help to fix the chronology of its governors and high priests. Southern Cisjordan was first part of the North-Arab kingdom of Kedar and became an Achaemenid province called ‘Idumaea’ only at the beginning of the 4th century BCE. About 2000 Aramaic ostraca reveal, for this last century, a well organized administration as well as a mixed population with Edomite, North-Arabic, Aramaean, Hebrew and Phoenician names.

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"Jews, Samaritans and Alexander: Facts and Fictions in Jewish Stories on the Meeting of Alexander and the High Priest." In Brill's Companion to the Reception of Alexander the Great, 403–26. BRILL, 2018. http://dx.doi.org/10.1163/9789004359932_017.

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